LY-SEPTEMBER 1982

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"THE CHRISTIAN IN THE WORLD"

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General Conference of Seventh-day Adventists

INTER-AMERICAN DIVISION

760 PONCE DE LEON BOULEVARD • P.O. BOX 340760 • CORAL GABLES. FLORIDA 33134 • PHONE 1305/ 443 7471. TELEX 51.9306

CABLE

ADVENTIST

MIAMI

HAITI SAYS

"THANK YOU"

Hospital Adventiste D'Haiti was dedicated April 26, 1981, to the service of the

people of Port-au-Prince and its surrounding area. Your Thirteenth Sabbath

Special Projects offering December, 1977, contributed $135,000 to this pro-

ject. The significant contributions and vision of many dedicated Adventist

physicians initiated the dream of this hospital for Haiti, while two lay organiza-

tions and dozens of volunteers worked to stretch your gift and the appropia-

tions from the Inter-American Division into the full-service hospital unit now

ministering effectively to the glory of God.

This Thirteenth Sabbath you may again join the members around the world in

giving for the cause in Inter-America. Your Special Projects offering dollars

(25% of the Thirteenth Sabbath offering) will help build churches in the North

Dominican Mission and in the South and Southeast Conferences of the Mexi-

can Union. They will also aid the construction of a new women's dormitory at

crowded Antillian College in Puerto Rico.

The Lord has richly blessed the efforts of enthusiastic laymen in Inter-America.

Church growth is better described as mushrooming or exploding. Let us do

our part to support their efforts in September 25.

A Biblical View of the World

The Church in the World?

"So Send I You"

Christ Our Example

The Gospel and Culture

Social Issues Confronting the Church

A Christian View of Work

God Loves the Cities

A Christian View of Marriage

10.

The Church and Human Needs

11.

The Christian and the State

12.

A Light to the World

13.

A New Heaven and a New Earth

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Adult Sabbath

School Lesson (LISPS 702-480)/No. 349 /July-September, 1982

INTRODUCTION

The Christian in the

Ever since Christ called His church into existence, Christians have been

struggling with the problem of how to be

the world without being

the

world. Though it is an old theme, every generation of believers must find the

answers to that question for itself. And each unit of believers must seek its own

forms of relating to the world in the particular setting in which it is called to

witness for Christ.

The reason for this is clear. Our world is constantly changing. New chal-

lenges are thereby arising to the life of the church, its mission, and to the believ-

ers' growth in grace and in Christian maturity. Solutions from the past do not

always fit the way in which we live today. Moreover, our world is made of

vastly different cultures and societies, of religions and ideologies, of political

and social orders, of values and patterns of thinking. That means that the

relationship between the Christian and the world cannot, and

should

not, take

exactly the same forms everywhere. For instance, what appears to be an ac-

ceptable form of Christian behavior in one culture—say dress, music, or social

patterns between male and female—may not be appropriate in another. The

same applies to the relationship of the Christian to government, the economic

order, or social institutions. Though the varying and ever changing circum-

stances in the world may demand different

forms

of relating to the world, all

these forms must be firmly based on sound biblical principles. To discover

the biblical principles that deal with the relationship between the Christian and

the world is the primary purpose of this series of lessons.

Our Adventist pioneers lived in the expectation of the immediate coming of

our Lord and Saviour. Their whole life and mission had such an urgency that

they considered everything and every activity in the world which did not con-

tribute directly to the advance of their cause as waste, if not actually sinful.

After nearly 140 years the believers have, in some places, lost much of that

urgency. This is greatly affecting the attitude of the Christian toward the

world and the things that are of this world. We realize, as Ellen White stated,

that as long as they are in the world, God's people have to do with the things of

the world. (See

Testimonies, vol.

5, p. 459.) However, believers who take their

calling seriously must know that their first citizenship is in the kingdom of God.

Its goals and principles, therefore, should be our first concern. At the same time

we must become more aware of the fact that these goals and principles are to be

realized in

this

world. To that end Christ sent us into the world so that all

people may have opportunity to be saved and come to the knowledge of the

truth. (See 1 Tim. 2:4.) The Christian must therefore constantly ask him-

self: In what ways can I best represent Christ in the world, at work, in my daily

activities, among neighbors and friends? And by what attitudes, life-style, and

behavior can I best make the kingdom of God a present reality as well as a hope

for the future?

June 27 to July 3

Adult Lesson

DICArod Wriew

Rhe Mout:1

"God so loved the world, that he gave his only begotten Son, that who-

soever believeth in him should not perish, but have everlasting life. For

God sent not his Son into the world to condemn the world; but that the

world through him might be saved" (John 3:16, 17).

In most languages the term "world" has a variety of meanings.

That is also true for the languages in which the Bible was written—

Hebrew and Greek. There is no one word in Hebrew that corresponds

to our term "world." But there are a large number of equivalents, such

as "heaven and earth," the "all," "age" (era), and the "habitable

earth." In Greek the words most frequently used for "world"

(kosmos

and

aion)

have at least six major meanings and many different shades of

meaning. Which meaning intended in the text can be determined only

by the context in which the word occurs. For instance, the apostle

John urges us not to love the world, for, if anyone loves the world, love

for the Father is not in him. (See 1 John 2:15-17). Yet, is not the very

heart of the gospel the assurance that God loves this world? (See John

3:16, 17.) In 1 Corinthians 1:20-31 and 3:19 the apostle Paul mentions

that the wisdom of this world is foolishness in the eyes of God. Yet,

Jesus Himself, in Luke 16:8, commends the sons of this world for being

wiser in their generation than the sons of light. Scripture indicates that

this world stands condemned in the eyes of God, and—because of

Christ's work—has already been judged. (See John 5:24-30; 12:31.) At

the same time we hear God say that in Christ He has reconciled the

world unto Himself and that Christ had not come to judge the world.

(See 2 Cor. 5:19; John 3:17; 12:47.) All these statements would appear

contradictory if we did not realize that in each instance the term

"world" has a different meaning.

This insight is also important with regard to our attitude toward the

world. Often our attitude has been shaped by one or two texts or by one

or two different meanings only. We must learn, however, to listen to the

whole biblical message concerning the world, in which each meaning is

complemented and rounded out by the others.

A Biblical View of the World



Sunday

June 27

Part 1



"Through faith we understand that the worlds were framed by

WE BY GOD the word of God, so that things which are seen were not made of

things which do appear" (Heb. 11:3).

Science has given us tremendous insights regarding the phys-

ical world, its processes and workings, its laws and its nature.

For an understanding of the origin of our world, its purpose and

goal, however, we must turn to divine revelation. The world

itself does not show us its origin, its purpose, its future.

What does Scripture tell us about the origin and purpose of our

world? Gen. 1:1; 2:4; Job 38:1-4; Ps. 19:1-4; Isa. 45:18; Col.

1:16.

A number of important insights emerge from these and other

passages of Scripture:

Our world came into existence by the word of God (Ps.

33:6).

It was made for God's own glory (Ps. 8:1; 148:13).

Our world has beauty and orderliness; it bears the stamp of

its Maker, and speaks of His eternal power and deity (Rom. 1:20).

Our world belongs to God (Ps. 24:1).

It continues only by the gracious will of God, who cares for

it and who sustains its processes and workings (Acts 14:15-17).

For whom did God create the world? Gen. 1:26;

Ps. 8:5, 6.

The more we penetrate outer space, the more we realize how

unique our world is: the air we breathe, the climate surrounding

us, the land and the water, the vegetation and the animal world.

The Bible indicates that this whole world was prepared as a

habitat for human beings. Each time that God completed a part of

it, He "saw that it was good." This means that it was well

suited for the particular purpose for which God had prepared it.

"On every leaf of the forest or stone of the mountains, in every

shining star, in earth and air and sky, God's name was writ-

ten."—Patriarchs and Prophets,

p. 51. From the way the Cre-

ation account is given, it may be concluded further that each step

was meant as a preparation for the next. Last in the creation of

the world came man, made in the image of God, for whom it all

was called into existence.

Where in the created universe do you

see

reflected the glory of

God and His eternal power and deity?

Further Study:

Psalm 104 and 148;

Patriarchs and Prophets,

pp. 44-47.

A Biblical View of the World



Monday

June 28

Part 2



"The earth is the Lord's, and the fulness thereof; the world, and

OWED

they that dwell therein" (Ps. 24:1).

BY GOD

In a beautiful example of Hebrew poetry whereby the second

half of a verse parallels, balances, and enlarges the thought of the

first half, this song of David stresses that everything on earth be-

longs to God—its resources and energies, its food supplies and its

wealth, our homes and our factories, even we ourselves who live

and work in it. "All that we Kaye is from God. He lays His hand

upon our possessions, saying: 'I am the rightful owner of the

whole universe; these are My goods.'

"—Testimonies,

vol. 9, p.

245.

The basis for God's ownership of the world and its contents

is that He has made it all. He also gives us life and breath and

everything. (See Acts 17:25.) "In him we live, and move, and

have our being" (Acts 17:28).

In Psalm 24:1 we see that the environment and man both belong

to God. This suggests the close tie between human beings and

what surrounds them. What does that say to us concerning our

relationship to the natural world?

What commission has God given to humanity in regard to the

world? Gen. 1:26-28; 2:15, 18-20; Rev. 14:6, 7.

At least four points stand out clearly: (1) Human beings were

made to glorify God (Isa. 43:7; 1 Cor. 6:19, 20). (2) They were

made for each other: to love and to strengthen each other, to chal-

lenge and to complement each other. (See Luke 10:27; 1 John 4:7-

12.) (3) They were commissioned to be fruitful and to fill the

earth. (Today, the world population numbers almost 5000 mil-

lion people!) (4) God put them in charge of His world, as His stew-

ards, to explore its riches and resources and to develop the world

and to preserve it, under God.

What difference do you

see

between man's way of glorifying God

and the way the rest of creation glorifies Him?

(See

John 15:8;

Matt. 5:16; Rom. 15:5, 6.)

In all of God's earthly creation only we humans have the ability

to acknowledge God as the Creator. The rest of the world does

so unawares, not by its own choice or volition. Only we can con-

sciously respond to our Creator and in freedom fulfill the task for

which we were placed here.

What does our stewardship of God's world entail?

Further

Study: Patriarchs

and Prophets,

pp. 50, 51.

A Biblical View of the World



Tuesday

June 29

Part 3



"That was the true Light, which lighteth every man that cometh

THE WORLD

into the world. He was in the world, and the world was made by

AS PEOPLE

him, and the world knew him not" (John 1:9, 10).

The very core of the biblical meaning of the term "world"

includes

people—human

beings, as individuals or groups, such as

families, language groups, races, societies, nations (Mark 16:15;

Luke 2:1; John 6:33; Rom. 1:8). The world also means the

things with which people are involved—human work, cultures,

and organizations (Matt. 16:26). It can also mean the theater of

human history. All this is what the psalmist calls the world and its

fullness. (See Ps. 50:12; 89:11; etc.)

What is God's attitude toward this world of nations, kindreds,

tongues, and people? John 3:16, 17; 1 John 4:9; Luke 11:9-13; Eph.

4:6.

God loves this world! That message ought to be proclaimed

from every rooftop in every corner of earth to every person. God

is our Father, the One who really cares about His creatures,

whatever their situation in life or their cultural, political, or ethnic

background. And God loves this world and cares for it simply be-

cause He

love (1 John 4:8). Because God is love, He created

this world. He commissioned us to explore the earth and to de-

velop it, to build it and to shape it, because He is love. And even

though we humans have largely failed to recognize God as our

Father, and have ignored, even rejected, His love, God has re-

mained the same in His attitude toward the world which He has

created. He is unchanging (James 1:17). He "keeps faith for

ever" (Ps. 146:6, RSV). Even "if we are faithless, he remains

faithful—for he cannot deny himself' (2 Tim. 2:13, RSV).

In what ways is God's faithfulness toward His creation experi-

enced in the world? Matt. 5:45.

The world, as God's creation, retains some goodness, happi-

ness, beauty, and joy. There is friendship and love, wisdom,

ingenuity, and strength. Man still is crowned with some honor

and glory; his work still reflects his divine commission (Gen. 1:26-

28; 2:15). In spite of all the effects of sin on human life, thought,

and activity, this world of man still reflects something of the

goodness, glory, and power of its Maker.

In light of God's own attitude toward the world, how should we

relate to the people of this world and their activities?

Further

Study: Patriarchs

and Prophets,

pp. 48-51.

A Biblical View of the World



Wednesday

June 30

Part 4



"We

know that we are of God, and the whole world lieth in wick-

THE WORLD

edness" (1 John 5:19).

IS EVIL

Because of Adam's sin the whole world came under the spell of

evil. People, created for the glory of God, turned away from Him

(Rom. 3:9-19). The result is that relations between people be-

came broken, their activities became self-seeking, and their men-

tal and physical strengths declined. In fact, sin has so much pene-

trated every nook and cranny of our life that our whole earthly

existence, from our conception onward (Ps. 51:5), is evil. Even

nature itself, the physical world, is suffering from this bondage to

evil (Rom. 8:18-23). In the Bible the term "world" therefore has

the connotations of lawlessness, greed, vainglory, hatred, selfish-

ness, oppression, foolishness, revolt, and sin.

How has sin affected the relationship between God and the

world? James 4:4; 1 John 2:15-17.

God and the world have become opposites! There is a wide

gulf between them, characterized by hatred, enmity, and hostility

of the world toward God. People must choose whether they want

to become citizens of the kingdom of God—which is not of this

world—or to remain subject to Satan, the prince of this world

(John 14:30); for these two kingdoms have nothing in common.

They are opposites. The one represents life, purity, love, and

goodness; the other—the world—stands for death, corruption,

hatred, and evil.

What therefore should be the Christian's attitude toward the

world? 1 Cor. 2:12; James 4:4; 1 John 2:15-17; 5:4, 5; Rev. 18:4.

The only safeguard for a Christian lies in his separation from

the world. "Do not be conformed to this world," the apostle Paul

urges us, "but be transformed by the renewal of your mind, that

you may prove what is the will of God, what is good and accept-

able and perfect" (Rom. 12:2, RSV). (See also John 18:36 and

Matt. 13:22.)

How would you define the terms "worldly" and "worldliness"?

(See Titus 2:11-14; 1 John 2:16.)

"The rebuke of the Lord is upon His people for their pride

and unbelief. He will not restore unto them the joys of His salva-

tion while they are departing from the instructions of His word

and His

Spirit."—Testimonies, vol.

5, p. 190.

Further Study:

Testimonies, vol.

5, pp. 188-191.

A Biblical View of the World



Thursday

July 1

Part 5



"God was in Christ, reconciling the world unto himself, not im-

ECONCILED puting their trespasses unto them; and hath committed unto us the

TO GOD

word of reconciliation" (2 Cor. 5:19).

The message of Scripture is that God has, in Christ, recon-

ciled the world unto Himself. Jesus, the Lamb of God, has taken

away the sin of the world (John 1:29). God has not ignored the

world in its state of wickedness or left it completely under the

power of the evil one. He has sent His Son into the world to save

it (John 3:17).

What is the meaning of the term "reconciliation"? Rom. 5:1, 8-

11; 2 Cor. 5:18, 19; Eph. 2:12-18.

There are clearly two aspects to the work of reconciliation.

The first refers to the new relationship of peace brought about

between God and man. The previous relationship of enmity and

hostility has been changed to friendliness and close communion.

Before, we were strangers to God; now we have become God's

children and members of His household (Eph. 1:4, 5). The wide

gulf between God and the world has been removed! Man can have

free access to the Father.

The second aspect points to the key to this new relation-

ship—forgiveness

and

taking away of our sins. This is an act of

cleansing. Jesus has taken away the sin of the world. He has

borne our griefs and carried our sorrows; with His stripes we

were healed (Isa. 53:4-9). The power of evil in the world has

been broken. The prince of this world has been judged (John

16:11). A whole new relationship has been brought about between

God and the world. This was accomplished at the cross.

Besides reconciliation, what was the effect of the death of Christ

upon the world? John 3:18-21; Rom. 13:11-14.

With the death and resurrection of Christ the world has entered

upon its last stage of history. A new era has begun—the era in

which a separation is being made between those who accept Jesus

Christ as Lord and Saviour and those who are rejecting Him. In

the first group is being fulfilled God's promise of a new creation, a

new world, which will be fully realized at the end of time when the

restoration of all things will take place. The second group—the

world of evil—is being condemned for its pride, greed, selfish-

ness, and sin, and prepared for its total destruction. With God's

act of reconciliation came also the judgment of the world (John

9:39; 12:31).

To which group in the world do I belong?

Further Study:

The Desire ofAges,

pp. 649-651.

A Biblical View of the World



1 Friday

July 2



Part 6



"I pray not that thou shouldest take them out of the world, but

III THE

that thou shouldest keep them from the evil" (John 17:15).

WORLD



BUT . . .



Six different aspects of the biblical term "world" stand out

clearly: (1) God's good creation, in its physical as well as its so-

cial, cultural, and historical aspects; (2) people and their activi-

ties, ideas, thoughts, and work; (3) fallen humanity as the object

of God's love; (4) people who have rejected Christ, or who hate

Him and His disciples; (5) those who have accepted Christ, God's

new creation, which is the beginning of a new world; (6) the mil-

lions of people who have never even heard of Christ.

In the New Testament, these six constitute one unit—a total-

ity. It is impossible to separate one aspect from the other. God's

good creation is thoroughly infected by sin, but in all the evil of

the world, God's goodness and love still triumph. In fact, it is be-

cause of God's patience and grace that this evil world of ours still

exists. (See 2 Peter 3:3-10.)

In the New Testament evil and sin are not tied to particular

things, actions, people, or places. Separation from the world does

not mean, therefore, isolation from people and their activities, but

rather from all vainglory, selfishness, and greed. There is much

in this world that is good and beautiful and given for our happi-

ness and enjoyment. But if we use it for our own advancement

and selfish ambitions, then even the best of our thoughts and ac-

tions will reflect the evil spirit of this world. Religion is no excep-

tion!

For what purpose has God placed us in this world? Isa 43:7;

Mark 16:15; John 17:18; Rom. 12:1, 2.

It may all be summed up in these words: to glorify God (Rev.

14:7), to serve our neighbor, and to act as stewards of the world

which God has created for us. The Christian attitude toward the

world, therefore, is on the one•hand positive, an affirmation of the

purpose for which God has placed us here. On the other hand it

must also be a rejection of all evil thoughts and actions.

What does it really mean to be in the world without being of the

world?

In this time of mass communications the child of God has a

greater struggle to be not of the world than has been true since the

days of Sodom. At the same time he has never been kept so in-

stantly in touch with the events and needs of the world that are

flashed everywhere. How earnestly must this call, to be in but not

of the world, be considered today!

Further Study:

Testimonies,

vol. 2, pp. 129-133.

July 4-10

Adult Lesson

U'ra Mulch lin uaraxe

Mkprifl

"We who first hoped in Christ have been destined and appointed to live

for the praise of his glory" (Eph. 1:12, RSV).

Last week's lesson ended with the question: "What does it really

mean to be in the world without being of the world?" Christians gener-

ally agree that God has placed them in the world. Great disagreement

exists, however, over the question of

how

to be in the world.

Basically, Christians hold to two views with regard to the church's

relationship to the world. Both views are thoroughly biblical and rooted

in Old and New Testament imagery. But, whereas in Scripture these

two views hold each other in balance, and correct and complement each

other, in the history of Christian thought and practice these views have

generally become isolated from each other. Each of these views gave

rise to different, even opposite, concepts of mission and evangelism,

different forms of church life and church organization, even different

interpretations of Scripture and of the church's calling and destiny.

One view holds that the church in its relationship to the world is

"Christ's fortress in a revolted

world."—Medical Ministry,

p. 89. In

this view, the church and the world are opposites: the one holy and

good, the other corrupt and evil. These two are engaged in a fierce

battle, a great controversy.

The other view, also thoroughly biblical, emphasizes that Chris-

tians should not isolate themselves from the world nor deny themselves

the riches of the world, which, in the words of the apostle Paul, God has

furnished us to enjoy. (See 1 Tim. 6:17.)

The answer to the question about how to be in the world does not

lie in a compromise between these two views. Rather, it lies in the

proper balance between the two. We must emphasize, more than ever

before, the radical difference between believers and unbelievers, be-

tween the church and the world—in life-style, in thoughts, and in be-

havior. On the other hand, we should also stress that the church does

not exist for itself, but for the sake of the world. Like salt, Christians

must mingle with the people of the world and penetrate its whole life

with the savor of the gospel. That was Christ's way. And His way is

the only true way.

The Church in the World?



Sunday

July 4

Part1



"0 Zion, that bringest good tidings, get thee up into the high

THE CHURCH

mountain; 0 Jerusalem, that bringest good tidings, lift up thy voice

A FORTRESS

with strength; lift it up, be not afraid; say unto the cities of Judah,

Behold your God!" (Isa. 40:9).

In Old Testament times Israel was frequently described un-

der the symbol of Zion, the hill upon which the old city of David

was situated. (See 2 Sam. 5:7; 1 Kings 8:1.) It was a symbol of the

place—and its people—where God dwelt, His church on earth.

The same applied also to Jerusalem, the city of God. In New

Testament times it became the symbol of the true church where

people would find refuge, peace, and redemption.

What other images does the New Testament use to describe the

church's difference and separation from the world? Eph. 2:19-22;

1 Peter

2:5; 3:20, 21.

The ark of Noah, tossed about by storm and flood, is a fitting

symbol of the church in the world. Outside is death and destruc-

tion, evil, and danger. Inside is safety, life, and redemption. Some

have therefore seen in the boat stories in the Gospels an allusion

to the church in the world. Water and winds were considered

symbols of evil. Only in the boat is safety. (See Matt. 8:23-27;

14:22-27.) A person has to come out of the world and remain sepa-

rated from it in order to be saved.

The image of the building suggests the same: safety and secu-

rity lie in coming out of the world and into the building. The

church is such a "spiritual house."

The illustrations of an ark and of a building both suggest the

visibility of the church in the world, its status and strength. But

whereas the boat is a finished product, the building is not com-

pleted. It is in the process of construction. Only the Foundation

and the Cornerstone are laid forever, and made known to the be-

lievers through prophets and apostles.

How does the image of a building affect the life and conduct of the

believer? Eph. 2:19-23; 1 Peter 2:5.

The believer identifies himself with the family of the house.

He shares in the full rights of the home, but he also must loyally

fulfill his duties of service to strengthen the fellowship, to build up

the house, and to protect it against its enemies.

What do the images of the church as a fortress, a walled city, or

an ark suggest as to the organization of the church?

Further Study:

The Acts of the Apostles,

pp. 599-601.

The Church in the World?



Monday

July 5

Part 2

THE CHURCH

AS SALT

"Ye are the salt of the earth: but if the salt have lost his savour,

wherewith shall

be salted? it is thenceforth good for nothing, but

to be

cast

out,

and to be trodden under foot of men" (Matt. 5:13).

Salt serves three positive purposes—to season, to preserve,

and to purify. These may be applied to the functions of the

church. Thus the church is called to season the world, to pre-

serve it, and to purify it.

"Salt must be mingled with the substance to which it is added;

it must penetrate and infuse in order to preserve. So it is through

personal contact and association that men are reached by the sav-

ing power of the gospel. They are not saved in masses, but as

individuals. Personal influence is a power. We must come close to

those whom we desire to

benefit."—Thoughts From the Mount of

Blessing,

p. 36.

What is the greatest danger to the church as salt? Luke 14:34.

Salt is not used in large amounts to season food, but is sprinkled

on it. Even so the church is as single grains spread in the world to

which it has been added. The greatest danger is that it becomes

so absorbed by its environment that it loses its saltiness. Then it

can no longer function; it is worthless. What does that say about

the danger of living in the world?

In addition to being a sign of the covenant of God, salt had sev-

eral meanings in Old Testament symbolism. Salt was added to

every sacrifice in the Old Testament ritual services (Lev. 2:13).

Without salt the sacrifices were unacceptable. Here the salt

stands for the righteousness of Christ. "Referring to this practice,

Jesus said, 'Every sacrifice shall be salted with salt." Have salt in

yourselves, and have peace with one another.' All who would

present themselves 'a living sacrifice, holy, acceptable unto God'

(Rom. 12:1), must receive the saving salt, the righteousness of our

Saviour. Then they become 'the salt of the earth,' restraining

evil among men, as salt preserves from corruption. Matt. 5:13.

But if the salt has lost its savor; if there is only a profession of

godliness, without the love of Christ, there is no power for good.

The life can exert no saving influence upon the world. Your en-

ergy and efficiency in the upbuilding of My kingdom, Jesus says,

depend upon your receiving of My Spirit. You must be partakers

of My grace, in order to be a savor of life unto life."—The

Desire

of Ages,

p. 439.

How would the aim and methods in the mission of the church as

salt differ from those of the church as a fortress?

Further

Study: Prophets

and Kings,

pp. 231-234.

The Church in the World?



Tuesday

July 6

Part 3



"Ye are a chosen generation, a royal priesthood, an holy nation,

A HOLY a peculiar people; that ye should shew forth the praises of him who

IIATIOII hath called you out of darkness into his marvellous light" (1 Peter

2:9).

The term "holy nation" suggests a great difference between

the church and the world. But whereas the images of the church

as fortress, ark, building, or city stress the difference in form and

place; holiness is a difference of being. It should be noted immedi-

ately, however, that this holiness is not the result of man's own

choice or work, but a divine gift. Our Lord Jesus Christ "gave

himself up for her, that he might sanctify her, having cleansed her

by the washing of water with the word" (Eph. 5:25-27, RSV).

What Bible meanings for the terms "holy" or "sanctified" could

be applied to the church? See Gen. 2:3; Lev. 11:44, 45; John 17:17;

Heb. 13:12.

The first meaning is that the church is set apart from all ordi-

nary things or thoughts or activities in the world. It is the opposite

of secular or profane or worldly. Second, it means that the church

did not come into existence by its own choice, but by the will of

God, who has called it. They are His people! A third meaning is

that the church—that is, the members of the church, the living

stones of this holy temple—are made pure of mind and perfect of

character. Whereas the spirit of the world is characterized by self-

ishness, greed, quarreling, pride, hatred, envy, and corruption,

saints do not defraud one another or take each other to court; they

are loving, humble, tolerant, patient, peaceful, and compassion-

ate. "Against such there is no law" (Gal. 5:23).

What is the purpose of the church's election as a holy nation?

1 Peter 2:9.

As with Israel of Old Testament times (Ex. 19:5, 6), the

church was not elected for its own self but for the whole world.

Divine election, either of an individual or of a whole group, is al-

ways for the sake of others. "The church is God's appointed

agency for the salvation of men. It was organized for service, and

its mission is to carry the gospel to the world. From the begin-

ning it has been God's plan that through His church shall be re-

flected to the world His fullness and His sufficiency. The mem-

bers of the church, those whom He has called out of darkness into

His marvelous light, are to show forth His glory."—The

Acts of

the Apostles,

p. 9.

How can individual believers best grow in holiness? in isolation

from the world, or by involvement with the world?

The Church in the World?



Wednesday

July 7

Part 4



"The kingdom of Heaven is like yeast, which a woman took and

YEAST

mixed with half a hundredweight of flour till it was all leavened"

(Matt. 13:33, NEB).

It is a characteristic of yeast that it works quietly; yet it influ-

ences the whole lump of dough and supports the shape of the

whole loaf. Yeast becomes one with the lump. Yeast represents

the way the Holy Spirit works in the human life and also teaches

us how believers ought to relate to their culture and society, influ-

encing them by their spirit, and changing them from within, rather

than from without.

In what

ways

does the picture of the church as yeast complement

and correct that of the church as fortress or building? How does

that in turn need to be broadened by the view of the church as a holy

nation?

(See

Matt. 13:33; Eph. 2:19-22.)

The image of the building and of the fortress emphasizes not

only the visibility of the church in the world but also its firmness

and commmitment to principles and truth. The apostle Paul, in

his letters to Timothy, specifically mentions this aspect of the

church as the pillar and bulwark of the truth. (See 1 Tim. 3:15.)

The same image of upright support is used in Colossians 1:23 as

an appeal to firm faith and unshakable hope. A similar message is

found in Revelation 3:12.

The church as yeast becomes part of the world to influence it

from within. Principles of freedom and human dignity, concern

for the poor and the oppressed, even science and technology are

some aspects of modern society which have been shaped- by the

Christian "yeast." But such elements of modern life as equality

between male and female, justice for minority groups, concepts of

work, of marriage, sex, and family, need the constant influence of

the Christian yeast, and a whole lot of it! To accomplish that

function of influencing society and culture from within, the yeast

needs constantly to be complemented by the view of the church

as a holy nation and as a fortress.

What forms of mission and ministry best reflect this view of the

church as yeast?

"The followers of Christ are to be separate from the world in

principles and interests, but they are not to isolate themselves

from the world. The Saviour mingled constantly with men, not

to encourage them in anything that was not in accordance with

God's will, but to uplift and ennoble

them."—Counsels to Teach-

ers,

p. 323.

Further Study:

Testimonies,

vol. 9, pp. 19-23.

The Church in the World?



Thursday

July 8

Part 5



"These all died in faith, not having received the promises, but

ALIBIS

having seen them afar off, and were persuaded of them, and em-

MID EXILES

braced them, and confessed that they were strangers and pilgrims

on the earth" (Heb. 11:13).

Some may feel that the image of the church as aliens and exiles

runs counter to the view of the church as citizens of secular soci-

ety (Rom. 13:1-7). How can the same church be composed of

those who are no longer strangers and pilgrims, and yet at the

same time consist of aliens and exiles? The answer is quite sim-

ple, though full of tensions: Christians must be both! As members

of the church they are citizens of the kingdom of heaven.

Therefore they do not fit in with the kingdom of darkness,

.where evil lusts are in control (1 Peter 2:11). As members of soci-

ety they are one with the people among whom they live and work

as Christ came into continual contact with the world, its ambi-

tions, activities, and desires. But in these matters they must re-

main "strangers." Finally, as the records of the men of faith

testify in Hebrews 11, Christians should never become settled on

this earth. To be a Christian in the world means to be a pilgrim.

And that means that, except for time spent in training centers,

Christians should not colonize together but constantly live dis-

persed among the people of the world. (See, for example, James

1:1; 1 Peter 1:1.)

How are believers actually exiles and aliens in their own world?

Heb. 11:8-16.

Everyone who is a member of the household of God thereby

becomes a stranger in his own culture and country for all of his

life (1 Peter 2:11).

What did Jesus say that indicates the risk of living as aliens and

strangers in the world? Matt. 10:16-18, 22; 24:9, 10.

Any society resents those strangers in its midst who do not join

in worshiping the popular idols or in detesting those whom soci-

ety discriminates against.

What really is the relationship between loyalty to God, witnessing

to His name, and persecution?

Further Study:

Steps to Christ,

"Rejoicing in the Lord," pp.

125, 126.

The Church in the World?



Friday

July 9

Part 6



"Now then we are ambassadors for Christ, as though God did

1BASSADORS

beseech you by us; we pray you in Christ's stead, be ye reconciled to

FOR CHRIST

God" (2 Cor. 5:20).

In this week's lesson, so far, it has been pointed out that there

are two ways in which the church must relate to the world. On the

one hand there's the demand to come out of the world and to be

separate from it. On the other hand we are plainly told that the

essence of being the church in the world is to become one with the

people of the world in taking an interest in their needs, interests,

work, and ambitions. Since both views are clearly biblical, we

now must give consideration to the question: How are these two

views related? And how can they both be implemented? Let there

be no misunderstanding about it: The church must be both

wholly different from the world—in its life-style, thought pat-

terns, and conduct—and at the same time be part of the world and

identify with its needs and activities. It cannot be denied that

there is an inherent tension here. But we must learn to live with

that tension and make it fruitful in our lives.

Describe the role of an ambassador for Christ. Eph. 6:20; 2 Cor.

5:17-20.

We are called to represent Christ in and to the world. And at the

same time we are called to bring the world to Christ. In order to

do so we must be both a member of the household of Christ and a

child of this world in the same way that Christ Himself was both

the Son of God and the Son of man. Christian life in the world is

characterized by a pendulum movement. We are called out of the

world and sent back in; we are gathered and dispersed. This

pendulum movement has at least three aspects. First, there is

the weekly rhythm of coming out of the world where we live and

work to worship and fellowship together on God's holy day. As

we worship and fellowship together, we realize that we are not

doing it for our own selves, but to the glory of God and for the

sake of the world. Each worship service, therefore, should be a

preparation for our dispersion into the world, for whom the

church exists. Second, there is our daily involvement in the

world's secular affairs and our coming out of the world to be with

Christ in our daily devotions. Third, we participate in the am-

bassadorial role of the church as missionaries, serving, proclaim-

ing, and returning with the fruit of our labor.

Why must we balance these two views of the church?

Further Study:

The Acts of the Apostles,

pp. 9-12.

July 11.17

Adult Lesson

"As thou hast sent me into the world, even so have I also sent them into

the world" (John 17:18).

The incarnation is at the heart of the gospel. It teaches us clearly

what God's objectives are for His church on earth today: (1) In Christ

the work of salvation has been accomplished. In Him God has recon-

ciled the world unto Himself. The kingdom has come! This message

of redemption, freedom, and peace, however, needs to be proclaimed in

all the world. To that end has Christ sent us into the world. (2) The

message of the New Testament is that, with the first coming of Christ,

the kingdom of God has become a reality on earth. (See Matt. 4:17;

12:28.) This kingdom, however, does not consist of words, but of

deeds. (See Luke 6:46-49.) It is a lived reality, embodied in flesh and

blood, in conduct, and in relations between people. (See verse 21.)

(3) Christ came into this world to bring healing to the sick, to set at

liberty those who are oppressed, to feed the hungry, to help the poor, to

strengthen those who are weak. (See, for example, Luke 4:18-21.) In

obedience to our Master and in imitation of His own example, we must

make Christ's goals our own! (See Isa. 58:6-10;

The Desire of Ages,

369.) (4) Jesus came into this world to unmask the devil and to show the

true nature of evil and sin (1 John 3:8). Said Jesus Himself: "I saw Satan

fall like lightning from heaven" (Luke 10:18, RSV). And immediately

He then added, "I have given you authority to tread upon serpents and

scorpions, and over all the power of the enemy" (verse 19, RSV).

(5)

Jesus said that for judgment He had come into the world (John 9:39).

This work of judgment is also being accomplished through His

church. By putting their trust in God and accepting the light which

shines into the world through the proclamation, service, and fellowship

of the church, people will be saved. But those who choose darkness

over light are thereby condemned already (John 3:18, 19). The com-

mission to preach the gospel of salvation is therefore at the same time a

warning of the judgment. All this is accomplished by participating in the

work of Christ from the heavenly sanctuary through the power of His

Spirit.

"So Send I You"



Sunday

July 11

Part 1

TO SAVE

THE LOST

"The Son of man is come to seek and to save that which was lost"

(Luke 19:10).

When man fell into sin, a plan began to unfold immediately

whereby God's wayward children could be saved and His king-

dom could be restored. At first God had talked to man face to

face; but after Adam and Eve had sinned, God could reach them

only through intermediaries. No man can see God and live (Ex.

33:20). So God sent to man His angels, His Spirit, His help, and

redemption (Ps. 20:2; 1 1 1 :9)—sometimes also the plague and the

sword (Jeremiah 27 and 29). He has sent prophets and other peo-

ple with special messages of hope. At one time God even called a

whole nation into existence and placed it at the crossroads of the

world with the goal of bringing an end to all suffering, quarreling,

and oppression in the world. But none of these agencies could

accomplish what God has accomplished in Jesus Christ, His own

Son; namely, "to redeem those who were under the law, so that

we might receive adoption as sons" (Gal. 4:5, RSV), and to re-

store the kingdom of God.

What has been the effect of Christ's saving ministry in the world?

Rom. 3:24-26; 5:1-11; 6:4, 9-11; Gal. 3:24-29; Col. 1:20-23; 2:6, 7.

"Jesus came to restore in man the image of his Maker. None

but Christ can fashion anew the character that has been ruined by

sin. He came to expel the demons that had controlled the will. He

came to lift us up from the dust, to reshape the marred character

after the pattern of His divine character, and to make it beautiful

with His own glory."—The

Desire of Ages,

pp. 37, 38.

In what way are Christians called to participate in Christ's minis-

try of salvation? Mark 16:15; Matt. 28:19, 20; 2 Cor. 5:20.

The Saviour's commission to the disciples included all the

believers. It includes all believers in Christ to the end of time. It is

a fatal mistake to suppose that the work of saving souls depends

alone on the ordained minister. All to whom the heavenly inspira-

tion has come are put in trust with the gospel. All who receive the

life of Christ are ordained to work for the salvation of their fellow

men. For this work the church was established, and all who

take upon themselves its sacred vows are thereby pledged to be

co-workers with Christ."—The

Desire of Ages,

p. 822.

Who are the people in your part of the world who have not yet

heard the gospel? In what ways could you best be involved in the

work of reaching them?

Further Study:

The Desire of Ages,

pp. 825-828.

"So Send I You"



Monday

July 12

Part 2



"This gospel of the kingdom shall be preached in all the world for

TO RESTORE

a witness unto all nations; and then shall the end come" (Matt.

THE KINGDOM

24:14).

With the coming of Christ the kingdom of God has become es-

tablished. The great pillars of that kingdom are love, freedom,

humility, and obedience. At one time the whole universe was

based on these principles. But then pride arose in the mind of Lu-

cifer. He perverted the freedom which God had granted to His

creatures; and, moved by selfish ambition, he led many to revolt

against the King of the universe, first the angels, then also man.

Not only was the harmony in the universe broken and God's au-

thority put in question, but Satan also claimed the earth as his and

styled himself the prince of this world. And indeed, through his

control of men, he held dominion over the world. But in Christ,

God's sovereignty over the world has been restored; the way is

open for man to be set free from the power of the devil. The

dominion Adam had lost through sin has been recovered by Je-

sus. The principles of God's kingdom have been proved true

and right, and man can be restored to the image of his Maker.

What evidence did Jesus give that the kingdom of God was re-

stored? Matt. 11:4-6; 13:19, 24, 31, 44, 45, 47.

The coming of the kingdom of God is the central theme of

Jesus' life and work. It is the fundamental message of His par-

ables, and is supported by His miracles. That evidence, how-

ever, rests on our acceptance of His Word. If we fail to see who

Jesus really is—namely, the Messiah—then even His miracles are

no evidence that the kingdom has come. But to those who repent

of their sins, and accept Jesus as their Lord and Saviour, these

miracles are clear signs that the kingdom of God has indeed been

established in Christ.

In what ways are Christ's followers today called to restore and to

build the kingdom of God? Matt. 24:14; 28:19, 20; Rev. 14:6, 7;

18:1-3.

The kingdom is brought about by God Himself, but He uses

human instrumentality to implement it. Christ has called His

church to set up the kingdom of God in the world. (See

The Acts

of the Apostles,

p. 16.) And, though that kingdom of God is not of

this world, it does express itself in earthly realities such as rela-

tionships between people, human conduct, work, art, and cul-

ture.

Further Study:

The Acts of the Apostles,

pp. 13-16.

"So Send I You"



Tuesday

July 13

Part 3



"The Spirit of the Lord is upon me, because he hath anointed me

TO HELP

to preach the gospel to the poor; he hath sent me to heal the

THE POOR

brokenhearted, to preach deliverance to the captives, and

recovering of sight to the blind, to set at liberty them that are

bruised, to preach the acceptable year of the Lord" (Luke 4:18,

19).

Bible commentators generally agree that "the acceptable year

of the Lord" refers to the year of jubilee; that is, every fiftieth

year, when the slaves were freed, debts were canceled, property

was returned to its original owner, and provisions were made for

the poor. (See Leviticus 25 and 27.) The work of Christ had this

effect too. "Explaining the words He had read, He spoke of the

Messiah as a reliever of the oppressed, a liberator of captives, a

healer of the afflicted, restoring sight to the blind, and revealing to

the world the light of truth."—The

Desire of Ages,

p. 237.

How has this work of the Messiah been fulfilled in Jesus' life and

work? Matt. 11:4-6; 14:14-21.

It is important to stress here that Jesus was not sent to reform

society or to create a new economic order. Yet the implementa-

tion of the principles of the kingdom of God had that effect! The

poor found a new dignity and the oppressed a new equality. The

hungry were filled with good things, and the rich were sent away

empty. (See Luke 1:53.) And wherever the gospel of the kingdom

is preached with power, people are transformed and—as a re-

sult—societies are changed!

In what ways should the followers of Christ today follow the di-

rection of Jesus and the example of His apostles? Matt. 10:5-8; Gal.

2:9, 10.

At the time of writing this lesson, over 60 percent of the world

population is undernourished; some 20,000 people are starving to

death every day. In many areas of the world, poverty has reached

such a deplorable state that it is robbing people of their human

dignity. Millions of people lack the most basic form of human

freedom; large groups of people are being oppressed. What

should the church's mission be in these conditions? (See

The De-

sire of Ages,

pp. 637, 640.)

What part are we as Sabbath School members having in the

various channels of outreach to the world's physical needs?

Through community services, Seventh-day Adventist World

Services, and other agencies than our own, we can help. Fel-

lowship in serving brings us near to the heart of Christ.

Further Study:

The Desire of Ages,

pp. 637-641.

"So Send I You"



Wednesday

July 14

Part 4

TO UNMASK

THE DEVIL

"For this purpose the Son of God was manifested, that he might

destroy the works of the devil" (1 John 3:8).

Jesus came into this world to unmask the devil and to show the

true nature of evil and sin. The devil conceals his real purpose

and hides behind a "screen of light" so that he can lead us astray.

But he is a liar! (See John 8:44.) Jesus came to make that very

clear. Christ also explained to His hearers that evil often appears

in the disguise of respected social and religious leaders and in the

form of accepted institutions, rules, and regulations. Jesus

warned the people of "the leaven of the Pharisees and of the Sad-

ducees" (Matt. 16:6, 11). By revealing to the world the real

source of evil and the different forms it takes in life, Jesus actually

destroyed the work of the devil. He bids us to follow His exam-

ple.

In light of the following passages, why do you think it was impor-

tant for Christ to reveal the true nature of the devil and sin? Rev.

12:7-11; Heb. 2:14, 15; 1 Thess. 5:22; 1 Peter 3:10-12.

It is imperative for us to understand the true nature of sin and

the forms and disguises in which evil operates in this world. How

else would we be able to "resist the devil" (James 4:7)? How

would we be able to overcome evil unless we know what and

where it is? (See Rom. 12:21; 1 John 2:13, 14.)

But there is another reason still. Our world is a spectacle to the

whole universe. Even the angels who have remained loyal to God

did not quite comprehend the nature of sin and of Lucifer's rebel-

lion. For the good of the universe, therefore, it has become im-

perative that the true character of the devil and his workings be

clearly understood. In the life and death of Christ, this work has

been accomplished.

How should the followers of Christ participate in this work of

unmasking the devil and of revealing the true nature of evil in the

world? Matt. 10:1, 7.

A church that takes seriously its mission in the world will pro-

claim and practice principles of truth that will clearly contrast

with the evil that keeps millions of people in physical, mental,

spiritual, or social bondage and threatens the growth of the be-

lievers.

Should Christians publicly denounce evil in society if certain

practices, habits, and institutions clearly defy the principles of the

kingdom of God? (See

The Desire of Ages,

pp. 509, 510.)

Further Study;

Prophets and Kings,

pp. 138-142.

"So Send I You"



Thursday

July 15

Part 5



"Jesus said, For judgment I am come into this world, that they

TO JUDGE

which see not might see; and that they which see might be made

THE WORLD

blind" (John 9:39).

It is on the basis of the sacrifice of Christ at the cross and the

work of the Holy Spirit on hearts that have never heard the actual

gospel story that the world will be judged. A man without a

knowledge of what constitutes sin is not held accountable for his

sinful deeds. After a person has learned by the law what sin is and

has been offered pardon through the blood of Jesus Christ, he be-

comes responsible for his deeds. When he continues living in sin

and remains separated from God, he is guilty and stands con-

demned before God. This is what divides the spiritually seeing

from the spiritually blind. The proclamation of the gospel,

therefore, always carries with it a warning of the impending judg-

ment. Jesus Himself explains it this way: If a person accepts the

light and lives by it, he does not fall under the judgment. But if a

person rejects the light of life and chooses to remain in darkness,

he stands already condemned before God. (See John 3:16-20.)

How are Christians called to participate in this work of judgment

today? Matt. 18:15-18; 1 Cor. 6:1-5; Gal. 6:1.

It is through the life and work of the church that God is bringing

about the judgment. Christ sends us as light into darkness, in the

same way as He Himself came as the light of the world. (See John

8:12; 9:4, 5; Matt. 5:14-16.) If people refuse to live by the light and

choose darkness, they are thereby condemned.

This raises the question: Do we represent Christ so that peo-

ple who have seen and heard us have seen and heard Christ?

The world will be judged by its attitude toward Christ. But if

they have never heard or seen Him clearly in the lives and words

of the church, then how can they be held responsible? The call

to mission is an awesome responsibility.

When will a final judgment take place? John 12:31; Heb. 9:27;

Jude 6; Rev. 20:4.

In a sense, the judgment began with the first coming of Christ.

However, the Bible speaks of a certain day at the end of time

when the living and the dead will be judged. In preparation for

that great day, Christ has called into existence a movement which

He has sent into all the world to warn it of impending judgment.

Are we really preparing the world for this great day of judgment?

What does this work imply?

Further Study:

The Great Controversy,

pp. 603-612.

"So Send I You"



Friday

July 16

Part 6



"Of the things which we have spoken this is the sum: We have

TO TAKE

such an high priest, who is set on the right hand of the throne of the

PART IN

Majesty in the heavens; a minister of the sanctuary, and of the true

JUDGMENT

tabernacle, which the Lord pitched, and not men" (Heb. 8:1, 2).

Christ's mission did not end at the cross. After His ascension

He was seated at the right hand of God (Eph. 1:20-23) where He

continued His work. An understanding of Christ's continuing

work in the heavenly sanctuary is needed in order for the church

to understand fully its mission in the world today. The church

has no other mission but to participate in the continuing work of

Christ.

What is Christ's work in the heavenly sanctuary, in which He has

called us to participate? Eph. 1:19-23; Heb. 4:14-16; 9:24; 2 Cor.

5:10.

This work of Christ is threefold: He is Lord and Ruler of all

things; He serves as man's Mediator and High Priest; He is Judge

of all.

First, it is because Christ has been given full authority and all

power in heaven and on earth that His mission on earth contin-

ues. It was on the basis of that power and authority that Christ has

sent us into all the world as His ambassadors (Matt. 28:18-20).

Mark says that when the Lord sat down at the right hand of God,

His disciples went forth and preached everywhere, while the

Lord worked with them and confirmed the message by the signs

that attended it (Mark 16:15-20). And beyond that, Christ is ruling

over this world in the affairs of nations and in the activities of

men. The book of Revelation gives us a powerful description of

Christ's ruling activities in the world, in which the church is

called to participate through obedience, faithful witness, humble

service, and love.

Second is Christ's ministry of reconciliation. He lives contin-

ually to make intercession for us (Heb.

7:25);

He is drawing peo-

ple to Himself (John 12:32) and is making applications of His

atoning sacrifice at the cross (Heb. 10:19-22). This intercessory

work is just as essential to accomplish His mission of restoration

and reconciliation as was His death upon the cross.

Finally, Christ is at work as Judge. Since 1844, this work,

which the Father had entrusted to the Son (John 5:22), has been

in its final stage. Those who have received Christ and His Word

will be separated from the ones who rejected Him. Now is the

time in which this separation will be final, and the saints will in-

herit the kingdom which the Lord has prepared for them.

Further Study:

The Desire of Ages,

pp. 802-808.

July 18-24

Adult Lesson

Christ Our

Example

"I have given you an example, that ye should do as I have done to you.

Verily, verily, I say unto you, The servant is not greater than his lord;

neither he that is sent greater than he that sent him. If ye know these

things, happy are ye if ye do them" (John 13:15-17).

In Christ's mission to the world His followers find the purpose and

direction of their own mission. The direction is toward the millions of

people on earth in their needs, interests, and activities. The purpose

is that all these people be saved and the kingdom of God be restored.

And since we are living in the last days of this world's history, this mis-

sion of reconciliation, warning, and restoration has an immense ur-

gency. Jesus said that as the Father had sent Him into the world, so

He sent the disciples into the world. (See John 17:18; 20:21.) This

thought was the theme of last week's lesson study, but it has another

dimension still. It tells us about our Sender and the purpose of our mis-

sion in the world. It speaks about the kind of work we are called to do,

but it also emphasizes what kind of life the followers of Christ should

live and how their mission in the world can be achieved.

Some will say now that the life and the work of Christ in the world

were so particular, and therefore so different from ours, that they can-

not be the model for us. In a way, of course, that observation is correct.

After all, He was the Christ, the Son of the living God (Matt. 16:13-16).

Yet the Bible also tells us that Jesus was verily man. He is called the

Son of man, an expression used more than 80 times in the Gospels to

indicate that "as Jesus was in human nature, so God means His follow-

ers to

be."—Sons and Daughters of God,

p. 21. Found in the likeness

of man, Jesus became as one of us. (See Rom. 8:3; Phil. 2:8; Heb. 2:10-

17.) He was subject to our infirmities and weaknesses; He identified

with our needs, frailties, and failings. He also subjected Himself to all

the humbling conditions of man in this world and was in everything

tempted as we are (Heb. 2:14-18), all with one exception: Jesus did not

sin (Heb. 4:15).

From His Sonship and His divine origin we may learn the purpose

of our life and mission in the world. In His humanity, Jesus has shown

us how to live in this world, and how we can fulfill the purpose and

mission of our lives.

Christ our Example



Sunday

July 18

Part 1

TO GLORIFY

GOD

"I have glorified thee on the earth: I have finished the work

which thou gayest me to do" (John 17:4).

These words truly characterize the whole person and life of

Jesus Christ: "I have glorified thee on the earth." He did not seek

His own glory (John 8:50), but the glory of Him who sent Him

(7:18). His whole life and thought centered in God. And because

of that total surrender of His will and His whole self to God who

sent Him, Jesus could be the person He was and accomplish His

mission in the world.

Give some clear examples of how Jesus glorified God in His life.

Matt. 4:1-10; John 4:34; Luke 5:23-26; 18:18, 19.

From the very beginning of His life to the very end Jesus

lived for God, glorifying Him and doing His will only. As a child,

Jesus explained to His earthly parents: "Did you not know that I

must be in my Father's house?" (Luke 2:49, RSV). His love for

His heavenly Father came first. Faced with temptation, Jesus

found in His surrender to God His power and strength to over-

come the evil one. And because of that attitude, the devil left

Him. Whereas the first Adam failed because of his desire to be

equal with God, the second Adam, though of divine origin Him-

self, "did not think to snatch at equality with God, but made him-

self nothing. . . . He humbled himself. . . . Therefore God

raised him to the heights" (Phil. 2:6-9, NEB).

At the end of His life, when He was wrestling in the garden,

Jesus cried out: "Not my will, but thine, be done" (Luke 22:42).

He would rather die, in obedience to God, than to seek a way out

that was not according to God's will. Is not the hallmark of Jesus'

life in this world contained in His words: "My food is to do the

will of him who sent me" (John 4:34, RSV).

What was the effect of this attitude of Jesus on the people who

heard Him and saw Him? John 8:37-43.

To His believing followers, Jesus said, "Truly, truly, I say

to you, he who believes in me will also do the works that I do; and

greater works than these will he do, because

go to the Father.

Whatever you ask in my name, I will do it, that the Father may

be glorified in the Son; if you ask anything in my name, I will do

it" (John 14:12-14, RSV).

What detracts me in this world from really following Christ's ex-

ample to glorify God in my life?

Further Study:

The Desire of Ages,

pp. 114-123.

Christ our Example



Monday

July 19

Part 2



"Saying with a loud voice, Fear God, and give glory to him; for

DOING

the hour of his judgment is come: and worship him that made

HIS WILL

heaven, and earth, and the sea, and the fountains of waters" (Rev.

14:7).

Seventh-day Adventists have found in this message of the first

angel of Revelation 14 the foundation of their work and mission in

the world. All too little attention has been given, however, to the

question of how these nations, kindreds, tongues, and people

could be persuaded to give glory to God and to honor Him.

From Jesus' own example we may have to learn that people

believe what they see in others. When our lives are, by the grace

of Christ, a reflection of God's character, and thus a praise to His

name, the world will better know what it means to give glory to

God.

What are some of the ways in which we are called to glorify God?

John 15:8; Rom. 15:5-9; 1 Cor. 6:20; 10:31.

"Love for God, zeal for His glory, and love for fallen human-

ity, brought Jesus to earth to suffer and to die. This was the

controlling power in His life. This principle He bids us adopt."

—The Desire of Ages,

p. 330.

The kingdom of God and its righteousness should be first and

uppermost in our minds and hearts, ambitions and desires (Matt.

6:33). We must learn to pray again "Thy will be done" (Matt.

6:10) and then, as true servants of Christ, do the will of God from

the heart (Eph. 6:6).

What will be the result when believers glorify God in their life

and work? Matt. 5:16; Rom. 15:9.

The effect of our life and work will be the same as Christ's:

people will glorify God and put their faith in Him. There will

also be others who will be annoyed and reject Christ, thinking it

foolish to attribute their life and health and everything else to

God. (See Acts 17:25, 28; Rom. 1:20-23.) But the result of that

rejection of God will be that they will be "filled with all manner of

wickedness, evil, covetousness, malice" (Rom. 1:29, RSV).

When this separation between those who glorify God and those

who boast in their own achievements beomes complete, the Lord

will return. The call to honor and glorify God is a work to which

God has called His church in these last days. (See Rev. 14:6, 7.)

In which ways do I glorify God in my life and thought and work?

(Read Rom. 6:11-14.)

Further Study:

The Desire of Ages,

pp. 328-332.

Christ our Example



Tuesday

July 20

Part 3

A LIFE

OF SERVICE

"Even the Son of man came not to be ministered unto, but to

minister, and to give his life a ransom for many" (Mark 10:45).

Jesus' life on earth centered in glorifying God and in serving

His neighbor. In fact, these two are inseparable. He who loves

God also loves his brother. And we serve God by serving our

neighbor. (See 1 John 4:13-21; Matt. 25:31-46.)

What do the following passages teach us about the purpose of Je-

sus' life? Matt. 4:23-25; Luke 8:1-3. (See also Acts 10:38.)

Christ found His fulfillment in life, not in being served, but in

serving others. His fellow human beings came first in His life! So

much so that He took upon Himself our griefs and our sorrows;

He was wounded for our transgressions and bruised for our iniq-

uities (Isa. 53:4-6); He bore the penalty of our wrongdoings. Yes,

He took upon Himself our diseases so that we might be healed;

He chose death so that we might find life (Isa. 53:7-9; John 17:

1-3). The cross, that great sign of His absolute surrender to the

will of God, is at the same time the most powerful evidence of His

love for His fellowmen. Christ's every thought and act showed

that He lived for others. He even died for us. (See 2 Cor. 5:15;

1 Thess. 5:10.)

In what ways is Christ's ministry in the world an example for

every believer? John 13:12-17; Phil. 2:5-11.

Christ's acts of service can never be equaled by us. But we

must develop the same attitude. At one time Jesus called a child

and put it before His disciples, saying, Unless you change and

become like little children, you will never enter the kingdom of

heaven (Matt. 18:1-4). On another occasion Jesus compared the

way of the world with the principles of His kingdom. In the world

the greatest are those with authority, power, and position. But

not so among the believers. There the greatest is the one who

serves the most. (See Luke 22:24-27; Matt. 23:11, 12.)

Think of people in the world today who would need your service

most. Are you ready to serve them? In what ways? What is actually

hindering you from serving them?

"In His life and lessons, Christ has given a perfect exemplifica-

tion of the unselfish ministry which has its origin in God. God

does not live for Himself. By creating the world, and by uphold-

ing all things, He is constantly ministering for others."—The

De-

sire of Ages,

p. 649.

Further Study:

The Desire of Ages,

pp. 649-651.

Christ our Example



Wednesday

July 21

Part



"He answering said, Thou shalt love the Lord thy God with all

LOVING MY

thy heart, and with all thy soul, and with all thy strength, and with

NEIGHBOR

all thy mind; and thy neighbour as thyself. And he said unto him,

Thou hast answered right: this do, and thou shalt live" (Luke

10:27, 28).

Love to God and to our neighbor is closely intertwined. We

show our love to God by loving our neighbor. If a person says he

loves God but hates his brother, he is a liar. (See 1 John 4:20, 21.)

By what means do we express our love for our neighbor? Luke

10:29-37; James 2:1-9; Matt. 25:31-46.

"In the story of the good Samaritan, Christ illustrates the na-

ture of true religion. He shows that it consists not in systems,

creeds, or rites, but in the performance of loving deeds, in bring-

ing the greatest good to others, in genuine goodness."—The

De-

sire of Ages,

p. 497.

What should be the basis of our life of service in the world? 2 Cor.

5:14-18; 1 John 4:19-21.

Christian service, though it may outwardly at times resemble

the work of other service agencies, is rooted in the sacrifice of

Jesus Christ. His love leaves us no other choice. But without that

love as the motivating factor all our service is of little value. "If I

give away all I have, and if

deliver my body to be burned, but

have not love, I gain nothing" (1 Cor. 13:3, RSV). In a message

that carries symbolic significance, the Lord spoke of the many

good works of the believers of the church at Ephesus. But He

rebuked them for having lost the love they had at first. So God

warned them to repent and do the same works, but now rooted in

love. (See Rev. 2:1-5.)

What is the relationship between the proclamation of the gospel

and Christian service? Can the one bear fruit without the other?

"The work of gathering in the needy, the oppressed, the suf-

fering, the destitute, is the very work which every church that

believes the truth for this time should long since have been doing.

We are to show the tender sympathy of the Samaritan in sup-

plying physical necessities, feeding the hungry, bringing the poor

that are cast out to our homes, gathering from God every day

grace and strength that will enable us to reach to the very depths

of human misery and help those who cannot possibly help them-

selves."—Testimonies,

vol. 6, p. 276.

Further Study:

Christian Service,

pp. 186-193.

Christ our Example



Thursday

July 22

Part 5



"Then he arose, and rebuked the winds and the sea; and there

M THE POWER

was a great calm. But the men marvelled, saying, What manner of

OF GOD

man is this, that even the winds and the sea obey him!" (Matt. 8:26,

27).

Indeed, what sort of man is this? It is important to stress here

that Jesus did not calm the waves and quiet the winds in the

power of His innate divinity. He had laid that aside. Jesus' power

in the world—whether of nature or of man—was the power of

God in response to His request as a man. It is a power, therefore,

which God may entrust to any believer who puts his whole trust in

God as Jesus did. "It was not as the 'Master of earth and sea and

sky' that He reposed in quiet. That power He had laid down,

and He says, 'I can of Mine own self do nothing.' John 5:30. He

trusted in the Father's might. It was in faith—faith in God's

love and care—that Jesus rested, and the power of that word

which stilled the storm was the power of God."—The

Desire of

Ages,

p. 336.

What promise is there that believers may have the kind of power

that Jesus had in His day? Mark 16:16-20; Matt. 17:14-21.

The question is important for a number of reasons. If we

would, we could indeed become reflections of what Jesus was in

human flesh. By the aid of the Spirit, we could overcome even our

hereditary tendencies. (See

The Desire of Ages,

p. 671;

The Min-

istry of Healing,

p. 175.) Instead of their controlling us, we could

keep them under control and change them. (See Ellen G. White

Comments,

S.D.A. Bible Commentary,

vol. 4, p. 1138; vol. 6, p.

1101;

Christ's Object Lessons,

p. 315;

Testimonies to Ministers,

p. 259.) If we would, the effect of our collective lives in this world

could have a much wider extent even than Jesus' own work, as

He said it would. (See John 14:12;

The Desire of Ages,

p. 664.)

Scripture affirms that we could indeed have the power to resist

evil. (See 1 John 3:9, 10.)But

if we fail to do so, it is because we

do not exercise the gift of faith.

(See Matt. 17:14-20.) As Ellen

White once wrote so powerfully, "He (Christ) came to the world

to display the glory of God, that man might be uplifted by its re-

storing power. God was manifested in Him that He might be

manifested in them. Jesus revealed no qualities, and exercised no

powers, that men may not have through faith in Him. His perfect

humanity is that which all His followers may possess, if they will

be in subjection to God as He

was."—The Desire of Ages,

p. 664.

By what means and to what extent may we

exercise

the power

that Christ revealed?

Further Study:

The Desire of Ages,

pp. 662-670.

Christ our Example



Friday

July 23

Part 6



"But made himself of no reputation, and took upon him the form

MISSION AS of a servant, and was made in the likeness of men: and being found

INCARNATION in fashion as a man, he humbled himself, and became obedient unto

death, even the death of the cross" (Phil. 2:7, 8).

Christ came to reveal to the world the true nature of God as our

Father. He came to bring about reconciliation and restoration

and to make an end to sin, death, and the devil. And He did so by

taking the form of a human being, by becoming one with the peo-

ple whom He was seeking to save, by identifying with the world,

and by participating in its life and activities. From Christ's ex-

ample we learn, therefore, that all mission must continue by His

followers' becoming one with those to whom they have been sent,

identifying with their deepest needs, and participating in their

daily activities in order to claim them for Christ. The "mission-

ary identification" has always a double aspect: (1) Christ living in

us (Gal. 2:20), for without Him we can do nothing (John 15:4-6);

and (2) we become one with the people to whom we have been

sent as His representatives.

In what ways did the apostle Paul relate to people in order to

reach them with the gospel? 1 Cor. 9:19-23.

Our world is a mosaic of different cultures and societies, races

and religions, economic and political ideologies, classes and com-

munities. And all of them are constantly changing. Would this

mean, then, that different methods of labor and a variety of forms

of communicating the message should be devised, which must

also constantly change? Yes! We must "realize the necessity of

adapting . . . to circumstances, and meeting the people where

they

are." —Gospel Workers,

p. 381.

By the parable of the four kinds of soil, Jesus illustrated the need

to make a careful study of the world into which we are sent with the

gospel in order to plan and prepare for a rich harvest of souls. Read

Matt. 13:3-9, 18-23.

In what

ways

does the need to identify with people of different

cultures, times, societies affect the way we preach the message?

The church has always faced the challenge of adapting its

message to the changing times and places in which it has worked.

One great difficulty is to adapt the message without basically

changing the message. Nearly every major step that has diluted

the authority of the Bible has started out as an attempt to make it

mean more to a particular time or people.

Further Study:

Gospel Workers,

pp. 330-333, 406, 480.

July 25-31

Adult Lesson

The Gospel an

Culture

"After this I beheld, and, lo, a great multitude which no man could

number, of all nations, and kindreds, and people, and tongues, stood be-

fore the throne, and before the Lamb, clothed with white robes, and

palms in their hands" (Rev.

7:9).

Our world is composed of vastly different cultures. At the second

coming of Christ people from these diverse cultures will bless their

Lord, shouting, "Salvation to our God" (Rev. 7:10). Christians are both

a channel and a reflection of this experience of unity in diversity.

To accomplish this experience to its fullest extent, the church

needs to understand the meaning of culture, the relationship of culture

to the life of the church and the spread of the gospel. The last part of

last week's lesson made us aware of the fact that, in order to reach peo-

ple with the gospel of Christ, methods of labor and ways of communica-

tion must be developed which will meet this great diversity of cultures

in the world. Second, we learned that the message itself should be

shaped to meet the particular needs and circumstances in which people

find themselves

(Gospel Workers,

p. 330). This does not mean, of

course, that there is no absolute truth. There most certainly is. But

much of the truth as it is in Christ Jesus comes to us in the particular

forms and expressions of human cultures. This week's lesson is ex-

ploring this issue further: What is culture? How does it affect a person's

life and religious experience? In which ways does culture shape the

church's message and mission? What effects does culture change have

on the church? How can the church maintain unity amidst the diversity

of cultures represented by its believers around the world?

Before we turn to the Word of God for some answers and guidelines

on these questions, we need first to settle on the following comprehen-

sive definition of culture: Culture is the way a particular group of people

thinks, feels, expresses itself, behaves, and arranges its whole life and

existence. Culture is people's design for living. Culture is what makes

us the persons we are in human society. It is the framework, also, in

which the gospel reaches us—in which it must express itself and bear

fruit. It is a source both of strength and of conflict, a vehicle and an

obstacle to the gospel and the believer's growth in truth and in Christian

maturity.

The Gospel and Culture



Sunday

July

Part 1



"And God said, Let us make man in our image, after our like-

MAN, A

ness: and let him have dominion over the fish of the sea, and over

CULTURAL

the fowl of the air, and over the cattle, and over all the earth, and

BEING

over every creeping thing that creepeth upon the earth" (Gen.

1:26).

What is there in man that enables him to control the world and

to create his own environment? He has tamed wild beasts and

domesticated wild plants. He has made dry land where there was

water and turned deserts into green valleys. He has left his foot-

prints on the moon and probed the secrets of distant planets.

What is there in man that enables him to accomplish such feats?

In physical strength he is not nearly so powerful as the animals he

tames. His body is not nearly so well adapted to the extremes of

heat and cold as are those of certain animals. Exposed to the

burning sun or to severe cold, he has no natural protection. The

human infant is among the most helpless beings among the

mammals, incapable of survival by itself. The answer to this

question lies in the biblical account of the creation of man "in the

image of God." Man has been endowed by God with powers akin

to His own. (See

Education,

p. 17.) This endowment is seen in

his capacity to think, to contemplate, and to communicate his

thoughts through speech, writing, gestures, art, and symbols. It is

seen in his ability to remember his experiences and to project

them into the future, to imagine and to invent, to respond to his

environment and to change it, to build and to explore, and to or-

ganize and to develop.

Why was man's right to control the earth and to shape it lost after

the Fall? Eccl. 7:29; Gen. 6:5, 6; Mark 7:21-23.

Since the Fall all human work, thought, action, and behavior

is permeated with evil. The image of God in man has been dis-

torted, but it has not been destroyed. Man still has the power to

control the earth and to make his own environment. That con-

trol is now marred, however, by harshness and selfishness. His

social, economic, and physical environment is corrupted and pol-

luted. Man is still—and always will be—a cultural being, that is,

the creator of culture and a product of it.

What mandate is given to than in Genesis 2:15? (See also Isa.

65:21-23.)

How does culture shape our whole life and thought, and influence

who and what we are?

Further

Study:

Education,

pp. 13-19.

The Gospel and Culture



Monday

July 26

Part 2



"And he said, Draw not nigh hither: put off thy shoes from off

MESSAGE

thy feet, for the place whereon thou standest is holy ground" (Ex.

IM CULTURE

3:5).

Man was made to glorify God (Isa. 43:7; Col. 1:16) and to wor-

ship Him (Rev. 14:7). The ways in which we express awe in

worship are very much determined by our culture. In large parts

of the Near and Far East taking off one's shoes is the most ap-

propriate way of expressing awe before God. In other cultures,

however, it is expressed by bowing the head, folding the hands,

covering the head, kneeling, closing the eyes, or lifting up the

hands.

What biblical modes of expressing awe, joy, praise, or fellowship

can you think of which differ from those in your own culture? (For

examples, see 1 Cor. 16:20; 1 Thess. 5:26; 1 Peter 5:14; 1 Sam. 18:6;

2 Sam. 6:12-14; Ps. 150:4, 5; Eccl. 3:4.)

Why don't we express our praises and gratitude to God by

dancing? Why can we not? Or why do we not greet each other in

our churches with a holy kiss? Let us first consider that both the

dance and the kiss have particular meanings and connotations in

many modern cultures which differ from those in Bible times.

In this light, what would be the meaning of 1 Corinthians 11:4-16

and 14:33-35? (Compare 1 Tim. 2:11, 12.)

As was the case with Moses whom God told to take off his

shoes, so also with Paul's injunctions to women to cover their

head and to be silent in the churches—these must be understood

in the context of the particular culture of those days. Does this

mean, then, that God's Word comes to us in the forms, expres-

sions, and customs of particular cultures? Definitely so! For in

order to be understood by men, God's Word must be expressed in

human forms and symbols that belong to the particular culture in

which people live. There are several consequences of this in-

sight: (1) When God's Word is communicated to people of other

cultures, it must be "translated" into forms and expressions

which are meaningful to them. (2) Certain passages of the biblical

message must find different applications in different cultures. (3)

When cultures change, not the principle, but the application of

the biblical message may also have to change.

Give some examples of expressions or applications of the biblical

message that have changed in your own culture.

Further Study:

The Great Controversy,

"Introduction," pp.

v-vii.

The Gospel and Culture



Tuesday

July 27

Part 3



"Certain men which came down from Judaea taught the breth-

MISSION

ren, and said, Except ye be circumcised after the manner of Moses,

AND CULTURE

ye cannot be saved" (Acts 15:1).

Religious practices and beliefs are part of the culture in which

they arose and developed. Religion itself is not a product of cul-

ture, for God is above culture. At the same time, however, the

expressions of our religious beliefs and experience are very much

formed and shaped by our social, physical, and intellectual envi-

ronment. In the same way as the Bible came to us in human dress,

so also religion reflects the culture in which it arose and devel-

oped. Circumcision, for example, was not practiced by Israel

only. God gave it special meaning for them. When a church—

which, like its Head and Founder, has clearly a human and a

divine aspect—moves across its own cultural boundaries, the

question arises: Which part of its beliefs and practices are cul-

tural, and need not be—or should not be—required of people of

other cultures? and which part constitutes the absolute in the di-

vine revelation and is essential to people of all cultures?

How was the Antioch problem resolved relating to circumcision?

Acts 15:1, 2, 22-31. (Compare with Gal. 2:11-14.)

The issue in the church in Antioch is as relevant today as it

was then. The Seventh-day Adventist Church arose and devel-

oped in the context of the North American culture of the nine-

teenth century. It was God's choice to reveal Himself in that par-

ticular context. But, as in earlier times, God's church adopted

thereby forms and practices which were peculiar to the American

culture of that time. When Adventist missionaries went to Eu-

rope, and then to Africa and Australia, to Latin America, Asia,

and Oceania, they carried the advent message with them in the

particular forms and expressions of their own culture. Unawares,

they thereby introduced certain practices and beliefs which were

very relevant and meaningful in the context of their own culture

but not in the cultures of these other continents. As Ellen White

wrote to workers in foreign missions, "The worker in foreign

fields will come in contact with all classes of people and all

varieties of minds, and he will find that different methods of labor

are required to meet the needs of the people."—Gospel

Workers,

p. 468.

By what criteria do we know which part of our religion is cultural

—and therefore relative—and which part is absolute and therefore

essential to people of all cultures at all times?

Further

Study:

The Acts of the Apostles,

pp. 188-200.

The Gospel and Culture



Wednesday

July 28

Part 4



"Now as touching things offered unto idols, we know that we

CULTURE

all have knowledge. Knowledge puffeth up, but charity edifieth"

CHANGE

(1 Cor. 8:1).

It is necessary to raise the question here: Why didn't the apos-

tle Paul in his later work stick to the ruling of the Council of Jeru-

salem? One of the demands of that Council to the Gentiles was

"to abstain from what has been sacrificed to idols" (Acts 15:29,

RSV). Although retaining brotherly love and respect for the scru-

ples of others, the apostle clearly permits the Corinthians to devi-

ate from that "holy requirement" and suggests that it was all right

to eat meat which had been offered to idols. For these idols, he

argues, are nothing (1 Cor. 8:4). The same argument is used

also in 1 Corinthians 10:18-33, where the apostle Paul suggests:

"Eat whatever is sold in the meat market" (verse 25). Why this

change?

Although principles are changeless and always require respect,

new circumstances had arisen, a new social situation and a differ-

ent cultural context had developed which modified the applica-

tion of the council's requirements. It was no longer applied in the

same way to people living in this new situation. That demand of

the council was still truth! Truth is not fixed by culture or cir-

cumstance. But it was no longer present truth, that is, relevant to

the particular social and cultural situation in which the recipients

of Paul's letter found themselves. This means that certain prac-

tices of the church may be changed when the church moves

across cultural boundaries or finds itself in a situation which (radi-

cally) differs from the church in previous generations. The

church is not "subject to forms and rituals as expressive of its

nature. . . . The true nature of Christianity is not in forms and

ceremonies. The genius of Christianity is its spirituality, its

worshiping of God in spirit and in truth. It was intended that

Christianity should be freed as far as possible from forms and

ceremonies."—S.D.A.

Bible Commentary,

vol. 6, p. 320.

Since conflicts and tensions over changes in form, ceremony, and

religious requirement in the church are unavoidable, what biblical

principle in the following passages can guide us to solve, or to live

with, that tension? Rom. 14:10-13; 1 Cor. 8:9-13; Phil. 3:15, 16.

Christian behavior should be governed by the principle to glo-

rify God and to care for our neighbor. Certain practices may ap-

pear to be good; but if they hurt our neighbor and become a stum-

bling block to his faith and relationship with God, they become

evil.

Further Study:

The Desire of Ages,

pp. 547-551.

The Gospel and Culture



Thursday

July 29

Part 5



There is no difference between the Jew and the Greek: for the

:ONVERSION

same Lord overall is rich unto all that call upon him" (Rom. 10:12).

ND CULTURE

It has often been contended that once people are converted,

cultural distinctions between them cease to exist and that they are

all members of one family, characterized by one and the same

culture. In a sense that is true; for the same principles of the king-

dom of God govern believers in Africa, Asia, the Americas, Eu-

rope, and Oceania. The early Christians spoke of themselves,

therefore, as constituting "a third culture," that is, neither Jew

nor Greek, but adhering to a way of life and thought (culture) that

was different from both—namely, a Christian culture.

On the other hand, however, we ought to recognize that cul-

tures are essential to human life, thought, and organization.

They are the design whereby people live and are part of God's

good creation as well as a gift of His grace after the Flood. Bible

passages indicate the following: (1) Our God is a universal God.

He has no favorite culture; but people from all walks of life, eth-

nic origin, nationality, religion, and ideology share equally in His

love, grace, and righteousness (Rom. 3:22; 10:12; Gal. 3:26-28).

(2) These cultural distinctions cease to be divisive among God's

people. The distinctions themselves remain, and remain very

meaningful. (See Galatians 3:28 where the distinction between

male and female is put on the same line as that between Jew and

Greek, employer and employee.) Among church members these

distinctions are accepted and used to enrich each other and to

build each other, to strengthen and correct each other.

From the following Bible passages, what would you conclude is

the relationship between culture and conversion? Matt. 28:19, 20;

Luke 3:10-14; 1 John 3:15-17; John 4:7-9.

Though the gospel remains the same, people's response must

take on different forms and their commitment different expres-

sions, according to the culture in which they live. In every culture

there are elements that strengthen the demands of the gospel and

help people to live a Christian life. But in every culture there are

also elements that are in conflict with the gospel and the princi-

ples of the kingdom of God. Such elements must be given up and

overcome. We might say that Christ, though above culture, is in

every culture, and at the same time against every culture. In ev-

ery culture, therefore, conversion takes different forms and bears

different "fruit."

In what ways is the church part of my culture? What elements in

my culture contradict the principles of the kingdom of God?

Further Study:

The Desire of Ages,

pp. 823-825.

The Gospel and Culture



Friday

July 30

Part 6



"By one Spirit are we all baptized into one body, whether we be

UNITY M

Jews or Gentiles, whether we be bond or free; and have been all

DIVERSITY

made to drink into one Spirit. For the body is not one member, but

many" (1 Cor. 12:13, 14).

The Seventh-day Adventist Church is established in some

195 countries of the world. It embraces people of many different

nations, kindreds, tongues, and cultures. What should be the rela-

tionship between these Adventist churches in the diversity of cul-

tures? From the biblical view of the church as one body, four

important aspects emerge: (1) The church is not one culture,

but many. (See Rom. 12:4, 5; 1 Cor. 12:13, 14.) Each has its own

strengths and its own weaknesses. We ought to thank God for this

cultural diversity in the church—for our own cultural heritage, as

well as for that of other believers. (2) Each of these cultural tradi-

tions is equal before God. None is favored by Him over the other.

They are all precious in His sight. Each is also full of sin and

evil, and in need of change. (3) People of different cultures need

each other to correct, to help, to build, and to strengthen each

other. (4) Though members of the church are different because

of their cultural heritage and different functions, in Christ they are

all one. No church can claim to be "the" church. Only in their

togetherness do these member churches constitute the one holy,

universal, and apostolic church.

What does the illustration of the vine teach about oneness and

diversity in Christ's church? John 15:1-11.

"The connection of the branches with one another and with

the Vine constitute them a unity, but this does not mean uniform-

ity in everything. Unity in diversity is a principle that pervades

the whole creation. . . . Christian unity consists in the branches

being in the same parent stock, the vitalizing power of the center

supporting the grafts that have united to the Vine. In thoughts and

desires, in words and actions, there must be an identity with

Christ, a constant partaking of His spiritual life."—Ellen G.

White Comments,

S.D.A. Bible Commentary, vol. 5,

p. 1143.

In what ways can the church best stimulate unity among the rich

cultural diversity of its believers?

"God has designed the web, and all are the individual threads

to compose the pattern. The Creator is one, and He reveals

Himself as the great Reservoir of all that is essential for each sep-

arate life."—Ellen G. White Comments,

S.D.A. Bible Commen-

tary, vol. 5,

p. 1143.

Further Study:

The Desire of Ages,

pp. 674-680.

August 1-7

Adult Lesson

one= lm es

tal

"Therefore if any man be in Christ, he is a new creature: old things are

passed away; behold, all things are become new" (2 Cor. 5:17).

The Seventh-day Adventist Church is a world-wide communion of

faith. The social issues with which it is confronted differ from area to

area. But, even though the issues chosen for this week's lesson are of

greater significance in some areas than in others, they do remind con-

gregations everywhere that social issues confronting the church should

be taken seriously and be dealt with in the light of the Word of God.

The first issue,

abortion,

is a social problem in some countries, but

much less in others. In quite a number of countries in the world, abor-

tion is legal, free for all women who want it, and in some cases, even

required by law. In other countries it is still illegal, or partly so.

Adventists, and Adventist women in particular, should not be guided in

this issue merely by whether it is legal or not. The greater question is

whether it is moral and acceptable in the eyes of God!

Gambling,

the second issue chosen for this week's lesson, takes

many different forms and shapes, from betting to bingo. Sometimes it is

connected with sports, sometimes with purely charitable institutions.

The issue is not the races or the places, but the act of gambling itself.

Race relations

have created problems in societies everywhere, from

ancient times until the present. They are also very much an issue in

the church itself. It is imperative, however, that from the very start of

our study we apply the principles involved to all relations between peo-

ple of different origin or background, whether of nation, caste, class, or

race. In human society race relations are never determined by biologi-

cal factors alone, but also by economic status and cultural background.

Prejudice has a wider connotation than merely racial prejudice.

Finally,

the status of women in society and the relations between

male and female

are issues that affect the life and the work of the

church in many ways. May these lessons help us to become more one—

one in Christ and one with each other—so that the world may believe

(John 17:20-23).

Social Issues Confronting the Church



Sunday

August 1



Part 1



"Thou didst form my inward parts,



ABORTION



thou didst knit me together in my mother's womb."

"Thy eyes beheld my unformed substance;

in thy book were written, every one of them,

the days that were formed for me,

when as yet there was none of them" (Ps. 139:13, 16, RSV).

Children are a gift from the Lord (Ps. 127:3). He gives to every

new person life and all of its necessities (Acts 17:25) from the mo-

ment of conception. Life is a divine gift. The Bible often speaks

of the conception of a child as a revelation of God's power and

grace. (See Gen. 15:1-4; 25:21; 1 Sam. 1:11.) God said to Jere-

miah, "Before I formed thee in the belly I knew thee; and before

thou camest forth out of the womb I sanctified thee, and I or-

dained thee a prophet unto the nations" (Jer. 1:5). Very power-

fully is this expressed also in the biblical story of the conception

of John the Baptist (Luke 1:13-17). One should not look upon

these examples of prenatal dignity and calling as exceptions.

They teach us that God Himself is the Giver of life and of hu-

man personhood, which should therefore be held sacred and

treated with awe and respect.

In this light, how should the believer view abortion?

The Bible does not give any direct counsel in regard to abor-

tion. The Seventh-day Adventist Church has, as yet, taken no

formal theological position on the subject. The Adventist Chris-

tian, then, must seek out and apply any principles that the Bible

gives about the sacredness of human life and decide upon a view

of abortion in harmony with those principles. This is the same

way that Christians conclude that it is wrong to smoke tobacco or

use heroine. Early Christian writers considered abortion to be

homicide. This was a general attitude in the world until the

twentieth century, when the development of medicine and chang-

ing laws in some places and countries made abortion quite easily

available to many.

In some countries it is the overpopulation which threatens

many with hunger and a lowering of the living standard; in other

areas, great emphasis is laid upon the protection of a woman's

freedom and on her personal right to decide whether to carry the

child or not. Another reason why some favor legalizing abortion

is the physical and mental well-being of the mother and child: for

example, threat to the mother's life or potential deformities or

mental retardation of the child. Finally, social reasons such as

unwanted pregnancy, or when conception has occurred as a re-

sult of rape or incest, or when the mother is under a certain age,

or unwed, or when the pregnancy or birth might be a burden.

Social Issues Confronting the Church



Monday

August 2



Part 2



"You who forsake the Lord,



GAMBLING



who forget my holy mountain,

who set a table for Fortune

and fill cups of mixed wine for Destiny;

I will destine you to the sword" (Isa. 65:11, 12, RSV).

The Christian will have a loving concern for fellow beings. In

gambling, a person seeks to benefit himself at the expense of an-

other. That is perhaps the main reason why Christians should

not gamble. It is unloving and against the principle on which the

Ten Commandments are based. Paul wrote: "Love worketh no

ill to his neighbour: therefore love is the fulfilling of the law"

(Rom. 13:10). All other evils connected with gambling are rooted

in the failure to love.

What is wrong with gambling? What principles do these texts

provide on which to make a decision? Isa. 65:11, 12; Ex. 20:17;

1 Thess. 4:11, 12; 1 Tim. 6:6-10.

Some of the basic elements of gambling are these:

artificial risk

(unlike the natural risks of life);

profit for which one has not

worked; gain at somebody else's expense.

What's wrong with

gambling? It violates such divine commandments as those found

in Exodus 20:17 and Leviticus 19:13. It is the opposite of the bibli-

cal counsel to work for one's own living (2 Thess. 3:10, 12 etc.).

Gambling is habit-forming; it is as compulsive a power as alcohol

and drugs and puts the gambler into bondage. (See 1 Cor. 6:12;

Gal. 4:8, 9.) It thereby robs him of peace and honor to say nothing

of the harm it can do to his faith, hope, family, home, career and

future.

What could the church do to help people—believers and unbe-

lievers—to overcome a habit of gambling?

(1) As a church, avoid organizing raffles, lotteries, bingo, prize

packages, and other chance games at all cost. (See

The Great

Controversy,

p. 387.) (2) Train counselors to help gamblers to

overcome the habit and to win them to Christ. (See

Evangelism,

pp. 267, 268, 288, 289.) (3) Prepare materials to educate people,

especially the youth, concerning the dangers of gambling.

Further

Study: Fundamentals

of Christian Education,

p. 312.

Social Issues Confronting the Church



Tuesday

August 3



Part 3



What does the Bible say concerning the origin of all races?

RACE



ELATIOIIS-1



"Hath made of one blood all nations of men for to dwell on all the

face of the earth, and hath determined the times before appointed,

and the bounds of their habitation" (Acts 17:26).

The most powerful message of Scripture concerning the di-

verse groups within mankind speaks of the basic biological relat-

edness of all human beings (Gen. 3:20; 10:32). Science confirms

this with overwhelming evidence: Human beings everywhere are

biologically 99.9 percent more alike than they are different. And

these differences are biologically the least important. This just

shows how far adrift we are in attaching so much value to such

minor differences as the color of a person's skin or the texture of

his hair. It also points up that when we speak of racial differences

in man—and of race relations—we actually are referring to social,

economic, and cultural differences more than to biological differ-

ences.

We know that differences among people belonging to the same

race are sometimes as great as those between people of different

races. And there is no definite relationship between the biological

and the cultural differences in man. It is not right, therefore, to

speak of superior or more intelligent or more industrious races. In

origin and in potentiality we are all the same. For all relations

between people of different backgrounds, and for the spread of

the gospel, this is of utmost importance.

How close does the Bible come to giving any indication of how the

biological differences between people may have come into exis-

tence? Gen. 11:1-9; Acts 17:26, 27.

For a limited understanding of these biological differences

we must turn to science. However, the Bible does have an im-

plied message concerning the problems we face in race rela-

tions—(1) racial differences are included in the evidence of God's

grace, not in a curse; (2) all races are equal in His sight; (3) each

race will bring its honor and glory into the city of God. (See Rev.

21:24, 26.)

Four basic factors have had some part in the development of

different racial groups in man: (1) the

isolation

of one group from

another;

(2) inbreeding

among people of the same language group;

(3) limited

adaptation

to the physical environment; and (4)

cul-

tural selectivity,

whereby some groups of people preferred cer-

tain physical characteristics in their marriage partners. Without

claiming special insights, we would suggest that God had fore-

knowledge of the intrusion of sin and the harsh physical environ-

ments that would result. He therefore created man with the po-

tential to adapt to these consequences of sin.

Social Issues Confronting the Church

Wednesday

August 4



Part 4



What positive value does the Bible attach to the different races?

RACE



ELATIONS-2



"They sung a new song, saying, Thou art worthy to take the

book, and to open the seals thereof: for thou wast slain, and hast

redeemed us to God by thy blood out of every kindred, and tongue,

and people, and nation; and hast made us unto our God kings and

priests: and we shall reign on the earth" (Rev. 5:9, 10).

The new earth will be populated by people of different races.

And what on this earth may have been experienced as a problem

will on the new earth be turned into happiness and honor. For

there the glory and honor belonging to each race will be fully rec-

ognized and appreciated.

How should we understand Genesis 9:24-27?

The story of the blessing of Shem and Japheth, and the curse

pronounced upon Canaan, has been terribly abused in the past.

The misinterpretation of these texts had even been used as a

theological foundation for the oppression and exploitation of

black people by whites—a justification of the horrible slave trade.

Some myths and fables created by this misinterpretation are still

lingering on, even in the minds of some Christians.

Myth 1:

Ham

is the ancestor of the black races. The peoples south of the Sa-

hara are not even mentioned in the table of nations in Genesis 10.

And even though there may be some black people among the de-

scendants of Ham, there are also white peoples that can be con-

sidered Hamites.

Myth 2:

The Hamites were cursed. The text

clearly states that

Canaan

was cursed. Canaan was a son of Ham.

His descendants, however, speak a semitic language. And among

these descendants are people who are clearly classified among the

Caucasoid race!

Myth 3:

All the descendants of an evil father are

also evil and must therefore carry the guilt forever. This is the

most unbiblical thought of all! Hereditary factors apart, if the Ca-

naanites are punished with servitude and bondage, it is not be-

cause of their father's or grandfather's sin, but because of their

own. (See Gen. 15:16.) Moreover, in Scripture, grace is always

the final word.

Myth 4:

The exploitation and oppression of

some people could even be a result of a divine blessing. Can there

be a greater sin than attributing to God what is the work of the

devil? (See Matt. 12:24-32.)

Myth 5:

Some races would be better

than others. All races share equally in God's grace because they

also equally share in evil, guilt, and sin. (See Rom. 3:1-18.)

How could we best make up for the harm done to people of other

races? How can we overcome our own prejudices?

Further Study:

Testimonies, vol.

7, pp. 222-230.

Social Issues Confronting the Church



Thursday

August 5



Part 5



What is the Christian answer to the problem of race relations?

RACE



1ELATIONS-3



"Wherefore henceforth know we no man after the flesh: yea,

though we have known Christ after the flesh, yet now henceforth

know we him no more. Therefore if any man be in Christ, he is a

new creature: old things are passed away; behold, all things are be-

come new" (2 Cor. 5:16, 17).

Of all prejudices, racial prejudice seems the most difficult to

overcome. Racial prejudice, also, is the most widespread. It oc-

curs among people of all races, from the most ancient times until

the present. What is prejudice? What are some of its basic

causes? Prejudice is an attitude with an emotional bias. It can also

mean jumping to conclusions before considering facts.

Prejudice goes back to two main sources: external and internal.

On the one hand we know that prejudice, like all aspects of human

culture and behavior, is learned. It is part of our social heritage.

Once it is learned at home, in the group with which we associate,

it feeds upon selected facts from our social and economic envi-

ronment to prove that we are right. On the other hand, we are also

aware of some internal causes of prejudice: human egotism, fear

(including the fear of losing power or position), selfishness, and

aggressive tendencies; further, the need to belong and the need

for identity, which often express themselves in a rejection of oth-

ers. (Physical differences make these social differences more

clearly identifiable.) There is also the tendency in man to judge

others by one or a few characteristics only, and then the worst of

them. Stereotyping is overlooking the fact that there are good and

bad persons in every race and that each of us has weak and strong

points.

What is the biblical way of viewing other people? Phil. 2:1-5;

Luke 10:25-37.

Though we have known the example of Christ whom we are

called to follow and though we have heard His admonitions to

love our neighbors and to respect them, we continue to struggle

with our prejudices. What can we do about them? Ministers,

teachers, and all other church workers must lead the way in seek-

ing the power of the Spirit for victory over prejudice. Then they

can teach the nature of and reasons for prejudice; present the

facts concerning people of other races, classes, and cultures; and

stimulate interracial fellowship.

Further Study:

Lev. 19:33, 34; Deut. 10:19; 24:17; Isa. 56:3, 6;

Eze. 47:23; Mal. 3:5;

The Acts of the Apostles,

pp. 136-142.

Social Issues Confronting the Church



Friday

August 6

Part 6

MALE AND

FEMALE

"God created man in his own image, in the image of God created

he him; male and female created he them" (Gen. 1:27).

Man, made in the image of God, was created two persons. Gen-

esis 5:1 and 2, RSV, states the same: "When God created man, he

made him in the likeness of God. Male and female he created

them." And then the inspired writer adds: "And named

them

Man [adam] when they were created." The Hebrew word

adam

(man) stands for male

and

female, for mankind. (Other words dis-

tinguished man from woman.) It is not Adam alone that is man,

but in their togetherness, as male

and

female, our first parents

were called "man" (adam). The creation of Adam was not com-

plete until he was united with Eve (Gen. 2:18; 1:31; 2:23). In this

togetherness, this partnership, this oneness, our humanity is truly

fulfilled and realized.

What effect did sin have on this partnership between male and

female? Gen. 3:7, 12, 16.

The immediate result of the broken relationship with God

was that the partnership between male and female was broken

and distorted. Gone were the togetherness, the oneness, the

equality, and the reciprocity between the two. In a sense they be-

came strangers to each other. Gone were the communion be-

tween them and the mutual trust. The woman's desire was now

to go out toward her husband, who would rule over her. Reflected

in this brokenness are the distortions that would characterize all

relationships between male and female throughout the genera-

tions. Even the best of our love relationships suffer from this hor-

rible distortion as a result of man's broken relationship with God.

Friendship and love still exist. But they tend to find their center

in self, not in the other—to love the other because of the self, not

the self as Jesus taught us. It is I, my ego, which usually deter-

mines the nature of the relationship between male and female, in-

stead of the other way around. The result is that even in our

loves and friendships we generally remain strangers.

How is the brokenness in the relationship between male and fe-

male reflected in your society? How in your own life? How can the

true partnership and equality between male and female be restored

according to Galatians 3:25-28?

A restoration of the image of God implies a new level of respect

between male and female, in the home, the church, and at work.

Physical and psychological differences remain. But the issues of

superiority are dissolved.

Further

Study: Patriarchs

and Prophets,

pp. 44-46.

August 8-14

Adult Lesson

ristian

"Six days shalt thou labour, and do all thy work" (Ex. 20:9).

Work is essential to human life and to the fulfillment of our divine

calling. This biblical view of work differs greatly from that of the non-

Christian world. Many regard work merely as a necessity, even a curse.

In Scripture, however, work is part of the divine order of the world and

a God-given function of human life. "Man goeth forth unto his work and

to his labour until the evening" (Ps. 104:23).

Sometimes we hear it said that work represents the legacy of the

curse of Adam. Nothing is farther from the truth. Work was already an

integral part of God's original intention when He created man in His

own image and then commissioned him to till the garden and to keep it.

(See Gen. 2:15.) After sin entered into the world, work, like everything

else in life, was negatively affected. But along with the hardship that

resulted from the Fall, work was appointed a blessing, offering man

healing, strength, happiness, and relief. (See

Child Guidance,

pp. 342-

349.) Work was part of God's plan for man's recovery from sin. (See

Counsels to Teachers,

p. 274.) And it will forever be a delightful feature

of man's life on the new earth, when people will build houses and plant

vineyards. (See Isa. 65:21-23.)

It is significant to remember that Jesus chose to be born into a work-

ing-class family, and that He Himself became an artisan and craftsman.

(See Mark 6:3.) Ultimately, all human work is rooted in God's own ac-

tivity. (See 2 Peter 1:3, 4.)

In Scripture no distinction—let alone separation—is made between

mental work and physical labor. The notion that one aspect of man's

work—or that one kind of work—would be innately higher or better or

more important than another is totally foreign to biblical thinking.

Though work is essential to all human life, growth, and develop-

ment, it is not the whole of it. Neither is it man's only important activ-

ity. As humans were created to share in the joy of their Creator in His

work, so were they created to share in His meditation and rest. (See

Gen. 2:1-3; Ex. 20:8-11; Heb. 4:4-10.)

A Christian View of Work



Sunday

August 8

Part 1

A WORKING

GOD

"Jesus answered them, My Father worketh hitherto, and I

work" (John 5:17).

Our God is a working God. The whole universe is the work of

the Godhead (Ps. 8:3, 6; 19:1, etc.). And after They had finished

Their work of creation, the Godhead continued to be creatively

at work in the world.

What is the nature of the work of God? Ps. 33:13-19; Phil. 2:13.

The whole Bible describes God as being actively and con-

stantly at work for the sustenance of His creation (Heb. 1:3) and

for the good of man and his salvation (Isa. 44:22, 23). He gives us

life and breath and everything (Acts 17:25); He directs in the af-

fairs of nations (Acts 17:26; Romans 13), draws men and women

to Himself (John 12:32), liberates His people and builds His

church (Eph. 2:18-22).

In addition to His creative work, what special work does the Bible

ascribe to Christ? Rom. 5:10, 11; Heb. 9:11; John 5:22; Rev. 19:16.

The redemptive work of Jesus may be described under four

main headings: His sacrifice, His priesthood (mediatorship), His

judgment, and His kingship. All four aspects, of course, belong

together and are inextricably intertwined.

What clue might there be to Jesus' vocation in Mark 6:3 and Mat-

thew 13:55, and what could it mean to our view of work?

Jesus learned a trade and worked as a craftsman. Though this

aspect of Jesus' work usually receives little attention, His partici-

pation in physical work sheds a light on the biblical understand-

ing of work. "By His own example He taught that it is our duty to

be industrious, that our work should be performed with exactness

and thoroughness, and that such labor is honorable. . . .

"Jesus is our example. There are many who dwell with inter-

est upon the period of His public ministry, while they pass

unnoticed the teaching of His early years. . . . He lived to

please, honor, and glorify His Father in the common things of

life. His work began in consecrating the lowly trade of the crafts-

men who toil for their daily bread. He was doing God's service

just as much when laboring at the carpenter's bench as when

working miracles for the multitude."—The

Desire of Ages,

pp.

72-74.

In what ways have I been affected by the work of God in Christ?

Further Study:

The Desire of Ages,

pp. 71-74.

A Christian View of Work



Monday

August 9

Part 2

A DIVINE

ORDINANCE

"The Lord God took the man, and put him into the garden of

Eden to dress it and to keep it" (Gen. 2:15).

Paradise was not a place where our first parents could spend

their time in leisure and meditation only. It required work—con-

stant mental and physical labor. This divine ordinance of work

would forever remain an essential part of man's life and calling, a

necessary ingredient for his growth and development. Work is a

gift from God to man. As the image of God, humans are made in

the image of the original Worker. Working men and women share

in the nature of God.

What are some of the purposes served by work? Eccl. 5:12. Com-

pare with Ps. 128:2; Prov. 19:15; Eccl. 10:18.

Though work is necessary to satisfy our physical and mate-

rial needs—such as food and shelter—the Bible asserts that work

is essential to our happiness, understanding, and spiritual fulfill-

ment. Without work, we cannot be what God wants us to be. Our

whole personhood suffers.

"God appointed labor as a blessing to man, to occupy his mind,

to strengthen his body, and to develop his faculties. . . . Our

Creator, who understands what is for man's happiness, appointed

Adam his work. The true joy of life is found only by the working

men and

women."—Patriarchs and Prophets,

p. 50.

In what attitude is work to be done? Col. 3:22-24.

Only that work which is done to the glory of God will, in the

end, prosper and bear fruit. Not the quantity of work—nor how it

is evaluated by man—will determine its ultimate value, but

whether the work was done to the honor of God.

If work really is as essential to human life and to the development

of human personhood as the Bible says it is, what can Christians do

to extol its virtues?

"The Lord knew what was for man's happiness when He

gave him work to do. The sentence that man must toil for his

bread, and the promise of future happiness and glory, came from

the same throne. Both are

blessings."—Testimonies,

vol. 2, pp.

529, 530.

Further Study:

Child Guidance,

pp. 345-349.

A Christian View of Work



Tuesday

August 10

Part 3

THE EFFECT

OF SIN

"Unto Adam he said, Because thou hast hearkened unto the voice

of thy wife, and hast eaten of the tree, of which I commanded thee,

saying, Thou shalt not eat of it: cursed is the ground for thy sake; in

sorrow shalt thou eat of it all the days of thy life" (Gen. 3:17).

As soon as our first parents had sinned, work took on a whole

new form and significance. First, work became a hardship, a

burden, partly because of man's weakened mental and physical

strength, partly also because of the resistance offered by nature

itself. Man lost his dominion. (See Gen. 1:26-28.) Second, work

became self-directed and a goal in itself. It even began to control

man, as the presence of many "workaholics" clearly indicates.

Third, work—from a means to glorify God—turned into a

means for self-aggrandizement and an instrument of human greed

and sin. Fourth, for the first time, work became associated with

failure, fear, and frustration.

How deeply has sin affected human work? Eccl. 2:22, 23; Isa.

44:13-17.

Every aspect of our work has been affected by sin, even the

most beautiful work of art, the deepest thought, the holiest activ-

ity. Only God is perfect. (See Ps. 18:30, 31.)

What redeeming effect may work have in the God-fearing family

and thus on the community, nation, and race? Prov. 22:29; 31:10-

18.

Though the original form of work in Eden has changed as a

result of sin, work itself was not a part of the curse. It rather of-

fered man relief from the effects of the curse. Neither was work,

even in its harsh form, a punishment. It rather turned into a bless-

ing. "The changed condition of the earth through the curse of

sin has brought a change in the conditions of labor; yet though

now attended with anxiety, weariness, and pain, it is still a source

of happiness and development. And it is a safeguard against temp-

tation. Its discipline places a check on self-indulgence, and pro-

motes industry, purity, and firmness. Thus it becomes a part of

God's great plan for our recovery from the

Fall."—Education,

p. 214.

"The life of toil and care which was henceforth to be man's

lot was appointed in love. . . . It was a part of God's great plan

for man's recovery from the ruin and degradation of

sin."—Patri-

archs and Prophets,

p. 60.

How is my work related to my salvation?

Further

Study: Education,

pp. 214-217.

A Christian View of Work



Wednesday

August 11

Part 4



Servants, be obedient to them that are your masters according to

)011SIBILITY the flesh, with fear and trembling, in singleness of your heart, as

ND REWARD

unto Christ; not with eyeservice, as manpleasers; but as the ser-

vants of Christ, doing the will of God from the heart." (Eph.

6:5, 6).

In a number of significant passages, the New Testament

deals with the relationships between workers (employees) and

masters (employers). These instructions to household members

(Eph. 6:5-9; Col. 3:22; 4:1; 1 Tim. 6:1, 2; Titus 2:9, 10; and

1 Peter 2:18, 19) emphasize that Christians are characterized by a

very particular attitude toward work, based on their relationship

to Christ. Thus, Christian employees do their assigned work

"as unto Christ." And Christian employers treat their employees

justly and fairly, knowing that they have a Master in heaven.

What does the Bible teach about the responsibility of the worker

(employee)? Col. 3:22-24; Titus 2:9, 10; 1 Peter 2:18-21.

Although these passages speak about "slaves" and "servants"

(douloi),

one may see some parallels with "workers" or "em-

ployees" today. The Christian, by his work, serves not only his

employer, but also Christ. Therefore a Christian employee will

work conscientiously and honestly, because he is responsible

first to Christ. Such labor is in fact an adornment of God our Sav-

iour (Titus 2:9, 10) and preserves the name of God and the truth

from blasphemy (1 Tim. 6:1). Even if employers are harsh, they

still have to be treated with "godly respect" (1 Peter 2:18).

Christ's own suffering at the hand of man is held up as a model for

Christian workers to follow. (See

Peter 2:21-24.)

How should employers treat their employees? Col. 4:1; Eph. 6:9.

In dealing with their subordinates, Christian employers should

realize that they are representing Christ to their workers. "How

would Christ have acted?" is a question Christian employers

must constantly ask themselves. The emphasis, as with the em-

ployee, is not upon their rights, but upon their duties—pay just

wages, treat people fairly, don't take advantage of them. (See

James 5:4.)

Scripture does not give us any detailed guidelines concerning the

often complicated and perplexing labor relations in our modern in-

dustrial society. How, then, do these counsels of Scripture apply to

the problem of work in the modern world?

Further Study:

The Ministry of Healing,

pp. 511-514.

Christian View of Work



Thursday

August 12

Part 5



"Who hath saved us, and called us with an holy calling, not ac-

WORK AND

cording to our works, but according to his own purpose and grace,

VOCATION

which was given us in Christ Jesus before the world began" (2 Tim.

1:9).

In the New Testament the word "vocation" (Latin:

vocatio;

Greek:

klesis

"calling"; see Eph. 4:1, NIV) does not refer to a

profession, a job, or an occupation, but to God's call to repen-

tance and faith and to a life of fellowship and service in the

church. The Scriptures do emphasize, however, that this call-

ing must be reflected in our daily work. Our profession or occupa-

tion becomes thereby an instrument and an expression of our call-

ing to worship God, to love our neighbor, and to advance the

work of God in all the world. Every believer who takes his calling

seriously becomes thereby a co-worker with God, whatever his

earthly occupation may be—a teacher, a carpenter, a secretary, a

farmer, a minister, or a homemaker.

What is the calling of every believer? 2 Cor. 5:14-20; Matt. 28:

19, 20.

"The Saviour's commission to the disciples included all the

believers. It includes all believers in Christ to the end of time. It is

a fatal mistake to suppose that the work of saving souls depends

alone on the ordained minister. All to whom the heavenly inspira-

tion has come are put in trust with the gospel. All who receive the

life of Christ are ordained to work for the salvation of their fellow-

men. For this work the church was established, and all who

take upon themselves its sacred vows are thereby pledged to be

co-workers with Christ."—The

Desire of Ages,

p. 822.

In what way has Christ prepared every believer to be a co-worker

of His? Rom. 12:3-8; 1 Cor. 12:4-11.

Each believer, the apostle Paul assures us, has received a spe-

cial gift—or gifts—of the Spirit. (See also Eph. 4:7-12.) Through

these gifts, whether one works as a bricklayer, a schoolteacher, a

lawyer, or a nurse, that the mission of God is accomplished and

the church is built. As children of God, our first calling is that of a

missionary. Our occupation is secondary, though not un-

important; for through our calling it becomes a means in the ser-

vice of God to establish His kingdom.

In what ways can I serve Christ best in my daily work and occu-

pation?

Further Study:

The Ministry of Healing,

pp. 472-474.

Christian View of Work



Friday

August 13

Part



"Six days shalt thou labour, and do all thy work: but the seventh

WORK, day is the sabbath of the Lord thy God: in it thou shalt not do any

WORSHIP, work, thou, nor thy son, nor thy daughter, thy manservant, nor thy

AUD REST maidservant, nor thy cattle, nor thy stranger that is within thy

gates"

(Ex. 20:9,

10).

It is of the utmost importance to realize that the divine ordi-

nance of work appears in the Decalogue within the framework of

keeping the Sabbath holy. The meaning is clear: (1) Though

work is essential for the growth and development of human

personhood, it is not the whole of it. In fact, it is not even man's

most important activity on earth. Worship is! And the Sabbath

reminds us that all our work must find its basis and its goal in

glorifying God. (2) By keeping the Sabbath holy, man is in fact

saying to God: "By myself I can do nothing. The work I have

accomplished this week is not my own achievement; it is the re-

sult of Thy power and grace working in me. I am only a stew-

ard. My work was not done for my own glory, but as an act of

worship to Thee."

From the following texts, what would you conclude is the rela-

tionship between work and worship? Col. 3:17; 1 Cor. 10:31.

To the Christian, work and worship are not opposites—the

one centering in man and his daily needs, the other in God and His

sovereignty. Rather, every activity, every thought, every deed

must be done in the name of our Lord Jesus Christ and to the

glory of God our Maker. We were made for His glory (Isa. 43:7),

and all our work, done to the glory of God, becomes thereby an

act of worship.

What example has God given us concerning rest? Gen. 2:2, 3.

Scripture abhors idleness. The hours of daylight were the

hours of work for everyone. Poverty, hunger, evil thoughts and

deeds, even sickness, were attributed to lack of work and

idleness. Yet this "work ethic" was also clearly balanced by the

social and religious institution of rest. Every seventh day was a

day of rest. And besides the Sabbath, there were many holidays—

religious and social festivals—spread through the year. (See Ex.

23:14-17; 34:18-23; Numbers 28 and 29.) The Bible teaches us

thereby that our life should be characterized by a rhythm of work

and rest. And, like work, so also should our rest be to the glory of

God and a foretaste of that eternal rest which the Lord has prom-

ised. (See Heb. 4:4-10.)

Further Study:

The Desire of Ages,

pp. 359-363.

August 15-21

Adult Lesson

God Loves T

Cities

"Seek the welfare of the city where I have sent you into exile, and pray

to the Lord on its behalf, for in its welfare you will find your welfare"

(Jer. 29:7, RSV).

The world in which we live and work today is an urban world.

Some 60 percent of the world population—or 2640 million people—live

in cities. With the end near, they must hear an urgent call to repentance

and salvation.

How should we as Christians live and work in this urban world of

ours? Many believers are of the opinion that the evil of the cities has

reached such proportions that Christians should not live there. Others

are of the opinion that the cities

need

the presence of true Adventist

believers in order to reach these hundreds of millions of people with the

gospel of Jesus Christ and to call them to repentance and conversion.

Both views are genuinely biblical and rooted in the equivocal attitude

of Scripture toward the world in general, and toward the cities in par-

ticular. Cities are clearly seen in Scripture as symbols of evil and of

man's revolt against God. They are centers of human arrogance,

pride, and immorality—for example, Sodom and Babylon. On the other

hand, the Bible also speaks of cities as symbols of God's presence and

peace, of refuge and salvation. Over against Babylon, a representation

of all that is evil, stands Jerusalem, the city of peace and the symbol of

God's church and salvation. What the church needs today is that same

open attitude toward the cities in order to win them to Christ. This

attitude finds its highest expression in Jesus' weeping over Jerusalem.

He loved the people of the city, as He loves the people of all the cities of

the world. But He was pained by its evil and by the people's unwilling-

ness to hear His word and to receive Him. On the one hand, therefore,

we should shun the wickedness of the cities and flee from their evil in-

fluence. But on the other hand, the love of Christ compels us to associ-

ate with the cities in order to reach people with the gospel. For "in

every city, filled though it may be with violence and crime, there are

many who with proper teaching may learn to become followers of

Je-

sus."—Prophets and Kings,

p. 277.

God Loves the Cities



Sunday

August 15

Part 1



"And they said, Go to, let us build us a city and a tower, whose

OFTEN

top may reach unto heaven; and let us make us a name, lest we be

CENTERS

scattered abroad upon the face of the whole earth" (Gen. 11:4).

OF EVIL

The first city mentioned in Scripture is Enoch, built by

brother-murderer Cain (Gen. 4:17). It stands as a symbol of hu-

man rebellion against God and of man's attempt to construct his

own world in defiance of the will and purpose of God for him.

The development of cities after the Flood confirms this view.

First there was Babylon, clearly founded on human pride and

arrogance, and in direct defiance of God's will. No wonder that

throughout Scripture, Babylon stands as the symbol of confusion,

pride, and revolt against God. Next comes Sodom, so wicked that

there were not even 10 righteous people for whose sake God

could have spared it. (See Genesis 18 and 19.) Though Sodom—

along with Gomorrah—was totally annihilated, its name lives on

today not only as a general synonym for depravity and perversity

but also in a technical term for certain sexual aberrations.

What sins permeated the cities in Bible days? Jer. 1:15, 16;

32:26-29, 34, 35; Eze.

7:23;

9:9; Micah 3:9, 10.

The word "city" appears in Scripture some 1300 times. In

addition to these general references to the city, there are hun-

dreds of references to specific cities. Best known among these are

the warnings of the prophets Jeremiah, Ezekiel, and Isaiah, urg-

ing the cities—including Jerusalem—to change their evil ways or

else expect total destruction. The prophetic utterances against

the city in Scripture find their climax in the description of God's

judgment over Babylon, the most wicked city of all, representing

all human pride, greed, immorality, blasphemy, and evil, wher-

ever it is found. (See Rev. 14:8; chapters 17 and 18.)

What counsel to Lot can

applied to life today? Gen. 19:12-14.

" 'Out of the cities, out of the cities!' . . . This is the mes-

sage the Lord has been giving me. . . . We are not to establish

ourselves in the wicked cities, where the enemy is served in every

way, and where God is so often forgotten."—Life

Sketches,

pp.

409,410.

Are evil and sinfulness limited to the cities of the world? Is it the

place, or is it primarily the evil we have to shun and come away

from? What would be a reason for believers to stay in these wicked

cities?

Further

Study: Country

Living,

pp. 30-32.

God Loves the Cities



Monday

August 16

Part 2



"Command

the children of Israel, that they give unto the Levites

SYMBOLS OF

of the inheritance of their possession cities to dwell in; and ye shall

REDEMPTION

give also unto the Levites suburbs for the cities round about them."

"And among the cities which ye shall give unto the Levites there

shall be six cities of refuge" (Num. 35:2, 6).

The Lord Himself told Moses to prepare 48 cities for the Le-

vites to dwell in (Num. 35:1-8). Among these there were six cities

of refuge where persons guilty or accused of manslaughter might

flee and be safe until they could get a fair hearing. (See Num.

35:9-15; Deut. 4:41-45; Joshua 20.) These cities were for the

Israelites and for foreigners. They were so located, upon the

command of God, that nobody needed to travel more than 30

miles in order to reach a city of refuge.

Cities of refuge are not symbols of evil but rather centers of

God's mercy and justice. They were not founded upon human

arrogance and pride but upon the command of the Lord, who de-

signed that His special people, the Levites, should have these

cities in which to live.

What positive aspects of the city are extolled by these scriptures?

Ps. 107:4-8; 122:3-7; Eze. 48:35.

The Bible is just as positive about the city as it is negative. On

the one hand, cities are described as symbols of evil; but on the

other hand, the place where God dwelt was a city, and it was in

cities that people were to find refuge and redemption, safety, and

salvation. Over against Babylon, the mother of all wickedness

and immorality, stands Jerusalem, the city of peace, symbol of

God's mercy and righteousness. It is interesting that salvation in

Scripture has place for a city—a huge city at that—namely, the

New Jerusalem, which, adorned as a bride, will become the cen-

ter of the new earth. It is, of course, God's perfect city. It will be

the center of the new earth where God dwells to receive the glory

and honor of the nations. (See Rev. 21:24-26.) The beauty of

Eden will be restored also, in the kingdom eternal.

In what ways do our cities today reflect both negative and positive

aspects? Therefore, what should be our attitude toward these cities?

Although they intensify the problems of humanity, cities are

centers of creativity and culture. In the ferment of the cities mod-

ern man developed a sense of need for freedom and equality, and

found new impulses for growth and development. In the cities we

especially find the roots of religious liberty, social justice, and de-

mocracy.

Further Study:

The Acts of the Apostles,

pp. 250-254.

God Loves the Cities



Tuesday

August 17

Part 3



"The men of Nineveh will stand up at the judgment with this gen-

IBJECTS OF

eration and condemn it, for they repented at the preaching of Jo-

GOD'S LOVE

nah, and now one greater than Jonah is here" (Luke 11:32, MV).

The city of Nineveh was doomed (Nahum 3:5-7). And yet,

like every other city on earth today, it was also the object of

God's loving patience. The evidence of God's concern for

Nineveh can be seen in the mission of Jonah, who thereby be-

came a symbol of God's continuous concern for the cities on

earth.

What evils did Nahum say were in Nineveh, and what was God's

message to them through Jonah? Nahum 3:1, 4; Jonah 3:1-4.

Nineveh was "an exceeding great city of three days' journey"

(Jonah 3:3), and very old. It was a world metropolis, and ulti-

mately capital of a powerful empire. Many considered it the most

beautiful city on earth, famous for its parks and public buildings.

Its wealth staggers our imagination, and its military strength made

it look impregnable. But Nineveh's wealth invited divine judg-

ment; for they had been gained by oppression, war, and plunder.

The entire political and economic life of the city was based on

taking from weaker nations and on slave labor. And besides,

Nineveh was the mistress of witchcraft and a capital of vice. Her

artistic achievements were fouled by obscenities, her rich culture

by idols, and her beauty by violence. The prophet Nahum calls

her a city of blood. In this situation, only the clearest prophetic

message which revealed in an unmistakable manner the nature of

their sin, the time in which they lived, and the judgment of God

would shake people and lead them to repentance.

What was Nineveh's response to Jonah's preaching? Jonah 3:

5-10.

What particular lessons for our modern urban mission can we

learn from Jonah's mission to Nineveh?

Both the fact that Nineveh repented and the manner of repen-

tance offer significant lessons. The first tells us that God is con-

cerned about the cities, that He wants to see them saved. The

second tells us that God accomplishes His work through human

instruments whom He sends into the cities as witnesses of His

grace and messengers of His judgment. And, as in the days of

Jonah, the cities ought to be our first concern; for they are the

centers of modern life and culture. That's where the people are

whom God wants to save!

Further

Study:Prophets

and Kings,

pp. 265-278.

God Loves the Cities



Wednesday

August 18

Part 4



"Some of them were men of Cyprus and Cyrene, which, when

CENTERS OF

they were come to Antioch, spake unto the Grecians, preaching the

MISSION

Lord Jesus. And the hand of the Lord was with them: and a great

number believed, and turned unto the Lord" (Acts 11:20, 21).

Known as "Antioch the beautiful," this center of commerce,

art, and culture, capital of Syria, and third city in the Roman Em-

pire, was a meeting point for many nationalities and ethnic

groups. It was also a center of many religious cults in the ancient

world and at the same time was full of corruption and immorality.

How did the church in Antioch begin, grow, and develop as a

center of missionary outreach? Acts 11:19-30; 13:1-3.

Like most of the churches of the first century, the one in Anti-

och was founded by laymen. It was a "mixed church," consisting

of different nationalities and races, Jews and non-Jews, lower-

class and high-class people. The church was a reflection of the

diversity and pluralism of this cosmopolitan city. This, really,

became the basis for another important aspect of this big-city

church; it became the center of missionary outreach into all the

world. Here the apostle Paul received his training and preparation

for mission service. Finally, church growth in the city of Anti-

och centered in "preaching the Lord Jesus" (Acts 11:20).

What lessons can we learn from the methods of church growth in

the city of Antioch? (Reexamine Acts 11:22-30; 13:1-3.)

First, the work not only centered in

preaching

the Lord Je-

sus; the believers also

lived

Jesus Christ. He was the Center of

their whole life, thought, actions, and conversation. No wonder

that it was in Antioch where the followers of Christ were first

called Christians. People hearing and seeing them saw Christ.

Second, the church continued as a

lay movement.

The role of

apostles and pastors such as Barnabas and Paul was to assist the

members in their role as ministers of Jesus Christ in the city (Eph.

4:11,12). Third, ministry was carried out as

teamwork,

with

prophets, pastors, teachers, administrators, relief workers, and

evangelists working together. Fourth, the believers lived in the

city where people could hear and observe them in their daily life

and vocation. Even leaders such as Barnabas and Paul joined the

believers and lived with them in the city. Fifth, the church was

liberal in giving, with a deep concern for people other than their

own. Sixth, it was a missionary church, a home base and a train-

ing school for missionaries. Finally, all ministry was rooted in

the work of the Holy Spirit.

Further Study:

The Acts of the Apostles,

pp. 159-165.

God Loves the Cities



Thursday

August 19

Part 5



"Seek

the welfare of the city where I have sent you into exile, and

WORK IR

pray to the Lord on its behalf, for in its welfare you will find your

THE CITIES

welfare" (Jer. 29:7, RSV).

The cities of this earth are not our permanent home. We are

looking forward to living in that great city "whose builder and

maker is God" (Heb. 11:10), and therefore we are strangers and

sojourners in our own cities. Yet, as long as we shall live on this

earth, the Lord calls us to be His special people, sent to the cities

to bear witness of His glorious name. To do so we must go into

the cities and mingle with the people in their daily life and exis-

tence as Christ did, and as the example of the believers in Antioch

clearly teaches.

"In every large city there should have been a strong force of

workers laboring earnestly to warn the people. Had this been un-

dertaken in humility and faith, Christ would have gone before the

humble workers, and the salvation of God would have been re-

vealed."—Medical Ministry,

p. 302.

"In every city there should be a city mission, that would be a

training school for workers. Many of our brethren must stand

condemned in the sight of God because they have not done the

very work that God would have them

do."—Medical Ministry,

303.

What methods of labor should Christians use in the cities today?

Our first mission is to pray for the welfare of the city (Jer. 29:7),

much as Abraham prayed for the wicked city of Sodom (Gen.

18:22-33)—prayers of intercession, prayers for peace, prayers

that God may take away the evil forces operating in the cities,

prayers for protection, prayers that God may open doors and re-

move obstacles that obstruct His work of mission. Second, since

the two greatest diseases of the modern city are loneliness and

meaninglessness (confusion), our healing ministry should consist

of establishing communions of faith where the lonely can find fel-

lowship and the bewildered can find peace and a new meaning in

life. Third, modern cities are marked by conflict—conflict be-

tween employers and employees, rich and poor, different ethnic

groups, young and older generations. In these conflicts Christians

should act as agents of reconciliation (1) by being a model of rec-

onciliation themselves, where high and low, black and white, em-

ployers and employees, live, work and worship together; (2) by

acting as intermediaries between conflicting groups in the cities.

Our fourth mission is to uphold the righteousness of God as the

basis of all peace. (See Isa. 32:16-18.)

Further Study:

Testimonies,

vol. 9, pp. 97-120.

God Loves the Cities



Friday

August 20

Part 6



"Philip went down to the city of Samaria, and preached Christ

OPPORTUNITY

unto them. And the people with one accord gave heed unto those

AMID DANGER

things which Philip spake, hearing and seeing the miracles which he

did. . . . And there was great joy in that city" (Acts 8:5-8).

The early Christian church was a city movement. It was the

cities of the ancient world which accepted Christianity first, not

the country. The seven churches in Asia, which became sym-

bols of the church throughout the ages, were all city churches.

(See Revelation 2 and 3.) The Reformation, likewise, was a city

movement; and so was the developed Millerite movement. In

many countries of the world Adventism also (first) developed in

the cities (small by comparison with present cities) where people

were concerned with social and religious freedom, and where

they were more open to change than those in the rural areas. It is

precisely the presence of this openness to change, this personal

freedom and differentiation of life—besides the intense need for

fellowship, meaning, and reconciliation—that offer the church so

many wide open doors for an effective ministry within the cities

today. (See 1 Cor. 16:9; 2 Cor. 2:12.)

What are some of the dangers of living in the cities? Gen. 11:4-6;

Dan. 4:28-30; Rev. 18:1-8.

Of all the dangers, from secularism, materialism, immorality,

restlessness, pollution, criminality, conflicts, violence, and ma-

nipulation, perhaps the greatest is the spirit of arrogance and

pride. This spirit lies at the foundation of human city building.

(See Gen. 4:17; 11:4). In the end this will be the cause of their

ruin. For this reason Ellen White warned believers to get out of

the cities and not to establish themselves in them. (See

Life

Sketches,

pp. 409, 410.)

How should the church relate to the challenge of giving the gospel

to the millions who live in the cities? Acts 8:40; 13:44.

Jesus included the cities and the countryside around them when

He preached the message of the kingdom of God. And so did the

apostles. More than any other, the apostle Paul has set an exam-

ple for all modern missions to the cities of this world—preaching

the grace of our Lord Jesus Christ, bringing a message of recon-

ciliation, dialoging with people of other faiths and ideologies, call-

ing for conversion, establishing local churches, while living and

identifying himself with the people whom he tried to reach. Cities

are a significant part of the gospel target. (See Acts 1:8.)

Further Study:

Testimonies,

vol. 9, pp. 121-124.

August 22-28

Adult Lesson



Ptierielut

OU &ENO G

"For this cause shall a man leave his father and mother, and shall be

joined unto his wife, and they two shall be one flesh. This is a great mys-

tery: but I speak concerning Christ and the church" (Eph. 5:31, 32).

Marriage is universal. Never has a society, however advanced or

primitive, been discovered that did not know marriage in one form or

another. Apparently, marriage is an essential part of our humanity; it

seems basic to the development of our personhood and to the formation

and continuation of human life and society. That explains why mar-

riage, in spite of all the attacks against this institution, has continued

and will continue.

Marriage is a powerful symbol of the relationship of God to His peo-

ple and of Christ to His church. This meaning of marriage elevates all

other meanings, needs, and factors of marriage. This meaning of mar-

riage as a model of God's love to the world, and as a representation of

His relationship to His people, does not make the other meanings and

factors superfluous. Neither does it absorb them. It rather gives them a

new perspective, which makes Christian marriage so special.

It is important to stress here that this meaning of marriage as a repre-

sentation of God's love to man is not just an addition to the economic,

social and psychological reasons for marriage. It is the very core of mar-

riage. If that meaning is lost, marriage is threatened with collapse.

This may be reflected in the reluctance of youth to wait for the stabi-

lizing elements of marriage before tasting of its intimate joys. It is cer-

tainly reflected in the spreading perversions and abuses of marriage it-

self. The other factors such as economic cooperation and depen-

dence, social status, companionship, and self-fulfillment may still give it

some basis of existence and continuity. But it is at best a rather shaky

existence, as the collapse of marriage in modern society clearly indi-

cates.

The sanctity and redeeming value of Christian marriage provide

through it a happiness and a fulfillment which other marriages do not

have. It is the purpose of this week's lesson to evaluate both the special

qualities of marriage and the obligations of the Christian marriage.

Christian View of Marriage



Sunday

August 22

Part 1



"From the beginning of the creation God made them male and

A DIVINE

female. For this cause shall a man leave his father and mother, and

INSTITUTION

cleave to his wife; and they twain shall be one flesh: so then they are

no more twain, but one flesh" (Mark 10:6-8).

Marriage goes back to the very beginning of time, even before

Adam and Eve fell into sin. It was then sanctified and sealed by

God as an institution which would last until its purpose and end

would have been fulfilled.

For what reasons was marriage instituted by God? Gen. 2:18-24;

1:26-28; 1 Cor. 7:2-5.

A comparison of the parallel passages of Genesis 1 and 2 indi-

cates that the institution of marriage follows immediately after

God's command to the man not to eat of the tree of knowledge of

good and evil. Did God intend that Adam and Eve would help to

keep each other loyal to Him and convinced of His love? One

overriding aim of marriage is for partners to keep and to build

each other in the faith, and to deepen their love experience with

God. After man fell into sin, these reasons for marriage became

even more urgent than before the Fall.

"The angels had cautioned Eve to beware of separating

herself from her husband while occupied in their daily labor in the

garden; with him she would be in less danger from temptation

than if she were

alone."—Patriarchs and Prophets,

p. 53.

Fellowship and companionship were other divine reasons for

the institution of marriage. Man was made a social being in God's

image. Marriage is the highest fulfillment of the fellowship, and a

model of all other human relations and fellowships. It is this fel-

lowship, this communion, which is spoken of as becoming "one

flesh." It is a oneness of heart, mind, soul, and body—a total

union.

This togetherness, in which husband and wife complement

each other and enrich each other, is also necessary for the practi-

cal functions of marriage. God commissioned them to have do-

minion over the earth and to keep and dress the garden. (See Gen.

1:26-28; 2:15.) Strong marriages are still built around this

cooperation between husbands and wives, which is all too often

forgotten.

Finally, marriage was given as the foundation of sexual rela-

tionships together with the procreation, care, and education of

children.

What are some of the ingredients that make marriages work as

they were intended by God? Eph. 5:21-33; Col. 3:18, 19.

Further Study:

The Adventist Home,

pp. 114-120.

Christian View of Marriage



Monday

August 23



Part 2



say therefore to the unmarried and widows, It is good for them

A SHADOW

if they abide even as I" (1 Cor. 7:8).

OF THINGS



TO COME?



Single persons are often made to feel inferior, guilty, or even

abnormal. It is important to stress here that even though marriage

was instituted by God—and is the one fellowship that serves as an

illustration of the relation between Christ and the church—it is by

no means the only way in which a person can find fulfillment in

life.

What are some of the reasons the Bible gives for persons to re-

main unmarried? 1 Cor. 7:25, 26, 29-35; Matt. 19:10-12.

Three reasons are given: a crisis situation, either personal or

involving a larger group of people; the needs of the church in its

missionary outreach into all the world; and the realization that the

time of the end has come. Of course the apostle Paul is not urging

people to remain unmarried, even though he wished that people

would follow his example, because to him the single state seemed

best for the work he had been called to do. But he exhorts the

readers of his letter to consider his counsels carefully and then to

select the course which seems best for their life, in their situation.

Why will there be no marriage on the new earth? Matt. 22:30;

Mark 12:25.

The question has baffled many believers. They point out

that marriage and the Sabbath were both instituted by God and

given to man before they fell into sin. We do know that on the new

earth people will keep the Sabbath to rest from their labor and to

worship God (Isa. 66:22, 23). Then why does not marriage con-

tinue? It is the author's view that marriage was given as a tempo-

rary institution, much like the ritual of the earthly sanctuary.

Both marriage and the earthly sanctuary are copies of a heavenly

reality, an image of a divine model. But they are also shadows of

realities to come. When the type meets its antitype, the shadow

its real substance, they cease to exist. They are no longer

needed. Could this be one reason why Jesus never married? We

are not ever told in Scripture. But in Him the shadow and the real

met. He was the perfect image of God. (See 2 Cor. 4:4; Col. 1:15;

Heb. 1:3.) In His life the relationship with God and the partner-

ship and solidarity with His fellow human beings had been

fulfilled.

How can we make preparations for that life on the new earth

now, as married believers and as unmarried?

Christian View of Marriage



Tuesday

August 24



Part 3



"Likewise, ye wives, be in subjection to your own husbands;



that, if any obey not the word, they also may without the word be

INSTRUMENT won by the conversation of the wives; while they behold your chaste

OF SALVATION conversation coupled with fear" (1 Peter 3:1, 2).

After the Fall marriage took on the added function of being a

vehicle of salvation, an instrument of redemption. Says Paul:

"The unbelieving husband is consecrated through his wife, and

the unbelieving wife is consecrated through her husband" (1 Cor.

7:14, RSV).

In what ways can marriage become an instrument of salvation to

unbelievers? 1 Peter 3:1-7; Eph. 5:21-32; Titus 2:4, 5.

"From every Christian home a holy light should shine forth.

Love should be revealed in action. It should flow out in all home

intercourse, showing itself in thoughtful kindness, in gentle, un-

selfish

courtesy."—Patriarchs and Prophets,

p. 144.

"The best test of the Christianity of a home is the type of

character begotten by its influence. Actions speak louder than the

most positive profession of

godliness."—Patriarchs and Proph-

ets,

p. 579.

Following are three passages that counsel wives to be subject to

their husbands. What is the meaning of them? Col. 3:18; 1 Peter

3:1, 5; Eph. 5:22.

Three important aspects of this notion of submission should

be noted: (1) Submission in the marriage relationship is a require-

ment that applies to

both

partners. The apostle Paul says this in

Ephesians 5:21, which constitutes the basis of his further counsel

to husbands and wives: "Submitting yourselves

one to another

the fear of God." (2) Submission on the part of both the husband

and the wife is a

voluntary act,

born out of love and respect for

the other. It cannot, and it should not, be required by law or as an

institution. (3) Every act of submission to the spouse is done "out

of reverence for Christ," "in the fear of God," "as it is fit in the

Lord."

"It was not the design of God that the husband should have

control, as head of the house, when he himself does not submit to

Christ. He must be under the rule of Christ that he may represent

the relation of Christ to the church. If he is a coarse, rough, bois-

terous, egotistical, harsh, and overbearing man, let him never ut-

ter the word that the husband is the head of the wife, and that she

must submit to

him."—The Adventist Home,

p. 117.

Further Study:

The Ministry of Healing,

pp. 360-362.

A Christian View of Marriage



Wednesday

August 25

Part 4



"God blessed them, and God said unto them, Be fruitful, and

MARRIAGE

multiply, and replenish the earth, and subdue it" (Gen. 1:28).

AND FAMILY

Though clearly distinct from each other, marriage and family

are closely linked together. One of the basic reasons for marriage

is the procreation of children. Marriage constitutes thereby the

basis of the family, where children are reared, habits are ac-

quired, personalities are developed, love is learned, and children

grow up to become full-fledged members of their society. Like

marriage, the family is essential to human life, to the development

of our personhood, and to the existence and continuity of human

society.

What function of marriage or the family did Jesus reaffirm in

each of the following passages? John 2:1-11; Mark 7:10-13; Luke

11:11-13.

Jesus put the weight of His whole authority behind the institu-

tion of marriage and the family. He began His public ministry at a

wedding feast and presented His teachings of the kingdom of God

often in terms of human family relations. Jesus nowhere consid-

ered one form of family life superior even preferable to another;

neither do the prophets, the apostles, or the other writers of

Scripture. Family forms are intimately related to the social and

economic conditions and the cultural traditions in which people

find themselves. In Israel, a tribal, agrarian society, the basic

family form was the "father's house," which consisted of a hus-

band and his wife, their sons families, and their grandchildren.

Included in such a family were also the servants, who often called

their masters "father." Besides this basic family unit there were

other forms of family groupings, which included a whole village

or a group of villages, a quarter of a city, or a whole territory.

The term for family was even used loosely for all of Israel,

much as we speak of the church as the family of God.

Are the scriptural forms of family life and organization required

of people of other cultures and generations? If not, should we con-

sider any form of family life and organization as the pattern for

Christians in the whole world?

Two examples may bear upon the above: (1) the

levirate mar-

riage,

the arrangement that a man marry his deceased brother's

wife to raise up offspring for him (Deut. 25:5-10; Gen. 38:6-11),

and (2) the

mohar,

a requirement that a man give a marriage

present to the father of the bride (Gen. 34:12; Ex. 22:16; 1 Sam.

18:25).

Further Study:

The Adventist Home,

pp. 162-166.

Christian View of Marriage



Thursday

August 26

Part 5



What did Jesus teach about the indissolubility of the marriage

A LIFELONG

relationship?

UNION

"What therefore God hath joined together, let not man put

asunder. . . . And he saith unto them, Whosoever shall put away

his wife and marry another, committeth adultery against her. And

if a woman shall put away her husband, and be married to another,

she committeth adultery" (Mark 10:9-12).

Jesus repudiated the Old Testament practice of putting away

one's wife. And when the Pharisees defended that right on the

part of the man—for the woman did not have such a right!—with

the argument that Moses himself had given them the law regard-

ing divorce (see Deut. 24:1-4), Jesus answered: "For your hard-

ness of heart he wrote you this commandment" (Mark 10:5,

RSV). But from the beginning marriage was intended for keeps

(verses 6-9). It must be considered indissoluble until death sepa-

rates the spouses. (See Rom. 7:1-3.)

Does the Bible recognize exceptions to this rule? Matt. 5:31, 32;

19:3-9; Deut. 24:1-4; 1 Cor. 7:10-16, 39.

Scripture teaches the indissolubility of marriage for all believ-

ers. Jesus Himself did so. This message seemed so harsh that

His own disciples reacted to it with the words: "If such is the case

of a man with his wife, it is not expedient to marry" (Matt. 19:10,

RSV). Many disciples of Christ today are reacting the same way.

Or they simply ignore the words of Christ. In Matthew 5:32 and

19:9 it seems, however, as if Jesus Himself has given us an excep-

tion by which divorce among believers is allowed, though not rec-

ommended. Why that exception? And what does it mean?

The word Jesus used to describe the "exception" is

porneia,

which may be translated as fornication or unchastity. Though

fornication or unchastity

(porneia)

may include an adulterous re-

lationship, it refers beyond that to continuous acts of sexual aber-

ration and illicit sexual relationships, including homosexuality,

pederasty, prostitution, incest, and other forms of sexual immo-

rality. Some interpret Jesus' words in Matthew 5:32 and 19:9

therefore not as an exception to the indissolubility of marriage but

rather as an instruction to keep the marriage relationship pure.

But, when, because of unchastity, the purity of the marriage rela-

tionship has been polluted and defiled (see Heb. 13:4), it may not

be possible to continue the relationship.

Why did Jesus—and all the New Testament writers—insist on the

indissolubility of marriage?

Further Study:

The Adventist Home,

pp. 340-347.

A Christian View of Marriage



Friday

August 27

Part 6

A HEW

BEGIRRING

IN CHRIST

What counsel does Jesus offer us when the real situation in life

differs from the ideal?

"Then came Peter unto him, and said, Lord, how oft shall my

brother sin against me, and I forgive him? till seven times? Jesus

said unto him, I say not unto thee, Until seven times: but, Until

seventy times seven" (Matt. 18:21, 22).

Marriages are held together by love. One of the greatest expres-

sions of this love is forgiveness, as Jesus' own example has

shown us. In Him we all have received the forgiveness of our sins.

And for that reason we should also forgive one another, be it ne-

glect, harshness, anger, or even adultery. But of course forgive-

ness does imply (on the part of the one to be forgiven) an attitude

of contrition, a recognition of fault (guilt), and the intention to

improve or make amends (to sin no more). When all of these are

absent, the partner stands also before God as an "unbeliever." If

such an "unbelieving" spouse wants to break up the marriage re-

lationship, the apostle Paul says, "Let it be so; in such a case the

brother or sister is not bound. For God has called us to peace"

(1 Cor. 7:15, RSV). But we should all the time remember Jesus'

words, "until seventy times seven," and those of the apostle

Paul: "Wife, how do you know whether you

will

save your hus-

band? Husband, how do you know whether you will save your

wife?"

Cor. 7:16, RSV).

How do thee principles apply to believers who have been di-

vorced and remarried for other than biblical grounds and then seek

readmission to the church? 2 Cor. 2:5-11; Col. 3:12, 13.

The

love of Christ for the individual and the church knows no

bounds. As the Lord has forgiven us, so we must also forgive.

With regard to a different problem, Christ forgave the adulterous

woman and told her to sin no more. But there was no condemna-

tion for her! But the problem being considered here is more com-

plex and enduring. (See John 8:3-11.) The nature of love does

not change. At the same time, the love of Christ in the heart will

give to Christian marriage a unique strength and stability. The

church thus has an image and reputation to uphold. However, let

us keep in mind that adultery or divorce and remarriage for other

than biblical grounds, while grievous sins, are not in themselves

the unpardonable sin. Gossip or slander may cause cruel heart-

ache. But the undoubtedly better answer to all such problems

would lie in better preparation for marriage in the first place.

How could local churches help strengthen the marriage relation-

ships of the believers? How could they help those who have (had)

difficulties in their marriage to find healing?

August 29 to September 4

Adult Lesson

The Church and

Human Needs

"As ye go, preach, saying, The kingdom of heaven is at hand. Heal the

sick, cleanse the lepers, raise the dead, cast out devils: freely ye have re-

ceived, freely give" (Matt. 10:7, 8).

Our world is ill, terribly ill. The symptoms of this illness are all

about us. About 65 percent of the world population is undernourished.

Some 20,000 people are starving to death daily. Many millions of people

are so malnourished that they are threatened with irreparable brain

damage. Poverty is robbing people of their dignity as human beings.

Oppression is rampant in many forms. There is terrible fear and frus-

tration. Because of political stress, wars, and economic hardships many

millions of people have been forced to leave their own country to live as

aliens and refugees in foreign lands, often under the most deplorable

conditions. What does all this have to do with being sent into all the

world to proclaim the gospel of Jesus Christ? Everything! All mission is

participation in the work of Jesus Christ. We have no mission of our

own. We imitate and continue the mission of our Lord, who announced

the aim of His mission as preaching "good news to the poor" and pro-

claiming "release to the captives and recovering of sight to the blind, to

set at liberty those who are oppressed" (Luke 4:18, RSV). Moved by

compassion, Jesus set out to heal the sick, to feed the hungry, to com-

fort the bereaved, to give new dignity to the poor and the social out-

casts. And though many of these acts were done as an evidence that the

kingdom of God had come and the dominion of the devil had been

broken, they were also plain works of compassion.

Christ has sent His church into the world for exactly the same two

reasons: to preach the coming of the kingdom of God which is at hand,

and to do the works of compassion. These two are inextricably inter-

twined. Proclamation with all prophetic powers and the deepest under-

standing of truth means nothing without works of love and compassion.

(See 1 Cor. 13:1-3.) The reverse is true also, however. Works of com-

passion, assistance in human needs, must be accompanied by the clear

message of the kingdom of God. It is a false concept of mission to think

that works of compassion alone can bring about the restoration of the

kingdom of God. True mission always includes a call to repent, to

receive Christ as Lord and Saviour and to be joined to Him and to His

church.

But we

should heed the apostle Paul's words: "Speak the truth

in love."

The Church and Human Needs



Sunday

August 29

Part 1

COMPASSION

What was Jesus' attitude toward those who were in need?

"When he saw the multitudes, he was moved with compassion on

them, because they fainted, and were scattered abroad, as sheep

having no shepherd" (Matt. 9:36).

Our God is a compassionate God (Ex. 22:27; Ps. 116:5). When

we suffer, He suffers with us. This is most dramatically ex-

pressed in the incarnation: He became as one of us, to suffer with

us. And because He Himself has suffered, He is able to help those

who are suffering (Heb. 2:14-18), whether from sickness or op-

pression, from hunger or loneliness, from weakness or poverty.

Do we need to give any examples? Christ's whole life was charac-

terized by compassion from the moment He saved a bridegroom

from embarrassment for not having enough wine at the wedding

(John 2:1-11) to the moment that He prayed in Gethsemane, "Not

my will, but thine, be done" (Luke 22:42).

Why is it important for the followers of Christ to be compassion-

ate? Matt. 25:31-46; 18:33; Ps. 112:5.

Jesus Himself has made compassion His standard of judgment.

Can there be anything more important in life? Note the words of

the apostle John: "By this we know love, that he laid down his life

for us; and we ought to lay down our lives for the brethren. But if

any one has the world's goods and sees his brother in need, yet

closes his heart against Him, how does God's love abide in him?

Little children, let us not love in word or speech but in deed and in

truth" (1 John 3:16-18, RSV).

What relationship is there between faith and compassionate ac-

tion that reflects the character of God? James 2:14-17; Luke 6:36.

There are two dangers the followers of Christ ought to avoid

with regard to the relationship between faith and works of com-

passion. The first is that one can exist without the other. As

faith in Jesus is dead without works of love, so are also works of

compassion meaningless without a faith in Jesus Christ. It is His

love which moves us (2 Cor. 5:14). The second danger to avoid

is to be selectively compassionate; that is, to do good to "our kind

of people only," be they of the same church, kinship, class, or

race. God's love knows no favorites! It embraces the whole world

without distinction.

Is it possible to cultivate compassion? Where does true compas-

sion have its origin?

Further

Study: Counsels

on Health,

pp. 31-35.

The Church and Human Needs



Monday

August 30

Part 2

POVERTY

What obligations do God's children have toward the poor?

"The poor shall never cease out of the land: therefore

command

thee, saying, Thou shalt open thine hand wide unto thy brother, to

thy poor, and to thy needy, in thy land" (Deut. 15:11).

Concern for the poor is taught in the Scripture. The law of

Moses commanded it (Ex. 22:25-27; Deut. 15:7, 8); the prophets

have proclaimed it (Isa. 3:14, 15; Jer. 5:26-29; Eze. 16:49). Jesus

Christ has taught it and exemplified it in His life (Luke 4:18,

2 Cor. 8:9); and the early church practiced it (Acts 2:45; 4:32;

11:27-30; 1 Cor. 16:1-3; Gal. 2:10). Failure to care for the poor

was one of the sins that led Israel into captivity. That same fail-

ure will also cause the ruin and condemnation of many at the end

of time (Matt. 25:31-46).

How does God regard the poor? James 2:1-6; Luke 1:51-53; 4:

18, 19.

Many have argued that riches by themselves are evil and that

poverty is a virtue. But that is not so. The Bible calls Abra-

ham's riches a blessing from the Lord (Gen. 24:35), and Paul

teaches that God furnishes us with everything to enjoy (1 Tim.

6:17).

And

poverty is a plague that was never wanted by God.

To that end God set up laws in Israel to relieve His people of

their poverty. And if people had obeyed God, there would have

been no poor in Israel (Deut. 15:4-6). Poverty is a result of sin.

Christ came to redeem us from sin's curse. No wonder that He

has chosen the poor of this world to preach the good news to

them.

If riches of themselves are not wrong, what is the problem? Luke

12:15-21; 1 Tim. 6:10.

The dangers of riches are self-sufficiency, arrogance, and

pride. Riches often make us forget God, who is the Giver of all

wealth (Deut. 8:18), and we become callous toward those who are

poor. In fact, the Bible says that riches often make people

oppressors of the poor. But what we do to the least of God's crea-

tures, we are in fact doing unto God. The rich stand condemned

because they forgot God and did not recognize their dependence

upon Him. No expression of piety, no form of religious belief or

practice, can make up for neglecting the poor (Amos 5:11, 21-24;

Mark 12:38-40). To practice piety without compassion is to be a

hypocrite.

Further Study:

Patriarchs and Prophets,

pp.530-536.

The Church and Human Needs



0 Tuesday

August31

Part 3

THE POOR AND

THE KINGDOM

What particular promise did Jesus offer the poor?

"He lifted up his eyes on his disciples, and said, Blessed be ye

poor: for yours is the kingdom of God" (Luke 6:20).

Many have interpreted these words of Christ in their spiritual

meaning only. And of course these words should be read in light

of Matthew 5:3, where Jesus says: "Blessed are the poor in spirit:

for their's is the kingdom of heaven." But Luke did not leave out

the words "in spirit" by accident or ignorance. He did mean "the

poor." This literal meaning is supported by the accompanying

woe: "Woe unto you that are rich! for ye have received your con-

solation" (verse 24). The blessing pronounced upon the poor

agrees also with Jesus' words in Luke 4:18: "The Spirit of the

Lord is upon me, because he hath anointed me to preach the gos-

pel to the poor."

What is the condition upon which the poor may receive the bless-

ings of the gospel? Matt. 5:3.

It is not poverty

per se

that prepares a person for the kingdom

of God, but the recognition of one's own powerlessness and un-

worthiness. Material poverty may be a help in that respect, but it

is no guarantee of it. Conversely, a person may be blessed with

many goods and yet recognize his own need and dependence

upon God in everything. Zacchaeus was a very rich man, as

were many other tax collectors in Jesus' day. Yet in his need for

Christ and in his attitude toward his possessions, he showed in

fact the true meaning of being poor in spirit. The rich man in

Jesus' parable was not condemned because of his riches, but be-

cause he considered them his "good things" (Luke 16:25). Laza-

rus, the poor man, was not saved because he was poor, but be-

cause he felt his need of God and depended on Him for

everything. The rich may foolishly trust in their riches and

therefore fail to enter into the kingdom of God. (See Mark 10:23,

24; Luke 12:16-21.) But the poor can become so concerned about

what they should eat or drink or how they should find clothing

and shelter that they, too, forget God or betray a lack of faith in

Him. To them the apostle says to cast all cares and anxieties

upon God, "for he careth for you" (1 Peter 5:7).

In what way can the rich be poor and the poor be rich? 2 Cor.

8:9; 6:10; 1 Cor. 1:5; Eph. 1:7.

How are God's promises to us in the gospel related to our respon-

sibilities to the poor?

Further Study:

Testimonies,

vol. 3, pp. 511-521.

The Church and Human Needs



Wednesday

September 1



Part 4



What should be our attitude toward aliens and refugees?

ALIENS AND



REFUGEES



"He

doth execute the judgment of the fatherless and widow, and

loveth the stranger, in giving him food and raiment. Love ye there-

fore the stranger: for ye were strangers in the land of Egypt" (Deut.

10:18, 19).

God is concerned about the aliens and refugees in the land. Not

only do they share in the same needs as widows and orphans and

other economically handicapped people, including the Levites

(Deut. 12:12; 14:29), but foreigners are often socially powerless

and therefore need an extra measure of love. Aliens and refugees

are our neighbors in the very sense Jesus has given that term

when He taught us to love our neighbor (Luke 10:25-37).

God gave Israel specific laws and social institutions to protect

the foreigner from oppression and extortion, to give him at least a

minimum basis of existence and to make him feel at home in the

country in which he was living as an alien. Aliens, along with the

poor, were entitled to the "second" harvest (Lev. 19:10; 23:22)

and the triannual tithes (Deut. 14:28, 29). The alien also shared

in the produce of the sabbath year (Lev. 25:6). They were enti-

tled to the same protection, the same justice, and the same free-

doms as the Israelite. But of course they also were to obey the

same laws. And beyond all that, God told His people not to harm

the aliens and refugees among them; He said that "the stranger

who sojourns with you shall be to you as the native among you,

and you shall love him as yourself" (Lev. 19:34, RSV).

Why would God's people be able to understand better the plight

of the refugees and to help them than unbelievers? Ex. 23:9; Deut.

24:17, 18. (See Heb. 11:13.)

God's people themselves have been aliens and refugees in a for-

eign land. They know what it means to be without rights and

privileges, homeless and without support, ridiculed and op-

pressed. In fact, it belongs to the very essence of the church that

God's people live as strangers and sojourners in this world

(1 Peter 1:17; 2:11). For this reason hospitality is a hallmark of

God's people. We ought to welcome one another in the same way

as Christ has welcomed us (Rom. 15:7) and to show hospitality to

strangers, "for thereby some have entertained angels unawares"

(Heb. 13:2). Jesus said: "I was a stranger and you welcomed

me." "As you did it to one of the least of these my brethren, you

did it to me" (Matt. 25:35, 40, RSV).

Further Study:

The Adventist Home,

pp. 445-452.

The Church and Human Needs



Thursday

September 2

Part 5



"Is

not this the fast that I have chosen? to loose the bands of wick-

OPPRESSION

edness, to undo the heavy burdens, and to let the opressed go free,

and that ye break every yoke?" (Isa. 58:6).

Scripture is full of warnings against oppression. And those who

do oppress others are the enemies of God. He sent His Son into

this world in particular "to set at liberty those who are op-

pressed" (Luke 4:18, RSV).

In what ways do people oppress others? Lev. 25:39; James 5:4;

Luke 18:1-5; Isa. 1:21-23.

Christians frequently restrict the scope of evil to a narrow class

of sins committed individually. However, sin rules in this world

also in the form of evil structures, unjust laws, and bad institu-

tions. Slavery is an example of such an institutionalized evil. And

so is the nineteenth century factory system where 10-year-old

children worked 12 to 16 hours a day. But, though we tend to rec-

ognize the "sins of our fathers," all too little are we aware of the

institutionalized evil in our own day. And much less are we in-

clined to do something about it. Today we see, for example,

oppression by powerful confederations, laws that give special

privileges to the rich, systems that encourage bribery, structures

that favor some classes or races of people over others, and mo-

nopolies held by a few. The Bible not only warns us against

individual sins, but also strongly condemns structural evil; and

God urges His people to have nothing to do with it.

What are some examples of structural evil the Bible warns

against? Amos 2:6; 5:10-15; Isa. 5:8; 10:1-4; Ps. 94:20-23.

It was probably by some legal technicality that the needy could

be sold "for a pair of shoes." The rich were able to take the

poor person's land or sell him into slavery. By unjustly and self-

ishly adding land to land and house to house and business to busi-

ness, a few people gained control of a whole society, thereby rob-

bing the majority of their social rights and economic freedoms.

And this was all legal! But fraud and oppression of the poor are as

sinful in God's eyes as sexual immorality or drunkenness. And if

the system of justice is evil, then where can people turn for real

justice? Social evil may be more subtle than personal evil, but it

harms more people and is extremely displeasing to God.

In Old Testament times God instituted certain laws to protect the

poor and the oppressed. What can Christians do today to relieve

people of social, economic, and structural oppression? (See Leviti-

cus 25.)

The Church and Human Needs



Friday

September 3

Part 6



"Turn thee unto me, and have mercy upon me; for I am desolate

LONELINESS

and afflicted. The troubles of my heart are enlarged: 0 bring thou

me out of my distress. Look upon mine affliction and my pain; and

forgive all my sins" (Ps. 25:16-18).

Of all the diseases of our time—social, economic, and phys-

ical—loneliness is one of the greatest, if not the greatest. It is

largely a result of the collapse of the traditional family systems

and other primary groups, and the development of a mass society,

especially in the cities. It is also rooted in modern man's loss of

faith and the decline of religion. There can be no real fellowship

among people without a fellowship with God for whom we were

created.

What are some of the symptoms of this loneliness in modern

society? Observers of modern society point in particular to the

rapid increase of suicide, especially among the well-to-do, the

well-educated, and professional people; the rise of drug abuse and

alcoholism; the restlessness of modern man; the sharp increase in

mental illnesses, stress; violence and crime; and pleasure seek-

ing. Though poverty, hunger, unemployment, and oppression

have something to do with these characteristics of our age, their

real cause is loneliness.

What can the church do to alleviate this problem of loneliness?

James 1:27; 1 John 1:3, 7.

No other group in society is better prepared to help people in

their loneliness than are the followers of Christ, who in fellowship

with Him have also found fellowship with one another (Rom.

12:5). And is not this the essence of religion, that we love God

with all our heart and our might and our soul and our neighbor as

ourselves? No club, no social organization, no party association,

no society can accomplish what the church could do if it would

accept its mission of visiting the lonely in their affliction. Did not

Christ come into this world to reconcile those who had been es-

tranged from God and from one another? And did not Christ send

us into the world to unite men to God and to create a new commu-

nion, a new fellowship, in which we all, without distinction, are

each other's brother and sister?

What is the relationship between evangelism, church growth,

and fellowship? (See Eph. 4:15, 16.)

Church growth is intimately related to fellowship. A recent re-

port about church growth in North America expressed it this way:

"The people were loved in."

Further Study:

The Desire of Ages,

pp. 690-693.

September 5-11 1 1

Adult Lesson

©Ilivred

ets1R®

"Then saith he unto them, Render therefore unto Caesar the things

which are Caesar's; and unto God the things that are God's" (Matt.

22:21).

From the very moment Christianity came into existence, it has

been confronted with the question: How should the followers of Christ

relate to the state and its various functions and to the civil authorities

who are in charge? Each generation of believers must come to grips

with this question in its own ways. And in each nation where the church

has been planted or where the gospel of the kingdom is being pro-

claimed, Christians must find their own forms of relating to the state and

to the civil authorities. The relationship between the church and the

state cannot—and should not!—take the same form everywhere. What

seemed an appropriate way of relating to the state at one time may no

longer be suitable—or even possible—at another. Though the varying

circumstances in the world may demand different forms of relating to

the state, these forms must be solidly based on sound biblical principles.

For our understanding of these biblical principles it is imperative

that we know of the circumstances in which the early Christians lived.

Christianity arose at a time when the state was at the same time a reli-

gious community. Although there was tolerance for other religions, def-

erence to the emperor was required on religious grounds. The rise of a

new religion such as Christianity was viewed as a direct threat against

the state. The early Christian church was a noninstitutional church

without property, power, or privileges—without schools, hospitals, or

elaborate organization. It was a lay movement. A relationship between

church and state as we know it now—namely, a relationship between

two different spheres of interest or power or organization—actually did

not exist. It was a relationship between the believers and the laws, insti-

tutions, customs, and authorities of the state in which they lived.

The early Christians' attitude toward country, customs, culture,

and civil authorities was strongly influenced by their belief that the form

of this world was passing and that soon Christ would return to establish

His own kingdom of righteousness.

The Christian and the State



1 1

Sunday

September

Part 1

SUBMISSION

What is to be the Christian's attitude toward civil government?

"Let every soul be subject unto the higher powers. For there is no

power but of God: the powers that be are ordained of God. Whoso-

ever therefore resisteth the power, resisteth the ordinance of God"

(Rom. 13:1, 2).

No society can exist without some type of government and

form of social control. For that reason every society has some

form of government for the good of its members. The more

complex these societies become, the more elaborate and perva-

sive also the system of government has to become. It seeks to

maintain order, to smooth relationships, to settle disputes be-

tween people, to guarantee the functioning of institutions neces-

sary for existence, to protect life, property, individual freedoms,

and to promote the general welfare of society as a whole. For

these reasons all people must obey civil authority and submit

themselves to its law, orders, and regulations. However, Chris-

tians go beyond that. Their attitude toward civil authority is not

merely based on human logic and expediency; they submit to

earthly rulers as unto the Lord. Revolt against government is re-

bellion against God, who has instituted it and ordained it for the

well-being of all. And rendering things unto Caesar that by divine

ordinance belong to Caesar is religious duty and an expression of

giving glory to God.

What are some of the functions of government the Bible mentions

specifically? Rom. 13:3, 7; 1 Peter 2:12-14.

Ideally, and in the divine plan for it, government exists for the

good of its citizens. It accomplishes that in at least two ways: (1)

by developing, encouraging, and stimulating organizations and in-

stitutions that really contribute to the well-being of all; (2) by re-

straining, suppressing, and even removing those orders and orga-

nizations that have an evil influence on society or create divisions

and disorder.

Should Christians acively participate in these two functions of

government? Give examples from Scripture to support your view.

Some believers are of the opinion that members of the church

should not be involved in government. They point to the danger

of becoming contaminated by corruption and of being held re-

sponsible for all actions. Others are of the opinion, however, that

by involvement in government, Christians can influence society

for good and contribute to the advance of the kingdom of God.

Further Study:

The Desire of Ages,

pp. 601-603.

The Christian and the State



Monday

September 6

Part 2



"Our commonwealth is in heaven, and from it we await a Savior,

DUAL the Lord Jesus Christ" (Phil. 3:20, RSV).

CITIZEUSHIP

Christians hold a dual citizenship—one in the kingdom of God,

and the other in the nation in which they reside. But what does

that mean? Some have seen in this dual citizenship an inherent

conflict. Since God's kingdom is not of this world, they say,

Christians can not actually live as citizens of both. (See John

18:36.) They must choose between one or the other. Many

other believers think, however, that the kingdom of God is not a

place or a country outside of this present world. It rather is a

sphere, an attitude, a life-style which permeates the whole life

and thought and gives citizenship here its special meaning.

They say the kingdom of God is within them. (See Luke 17:21.)

What do you think?

What are the meanings of the biblical term "kingdom of God"

Mark 1:14, 15; Luke 10:8-11; 18:15-17.

Contrary to most people's thinking in the time of Christ, the

kingdom Jesus proclaimed was not a territory with visible struc-

tures or institutions of power. Rather, the kingdom of God con-

sists of the lordship of Christ in our lives, which is realized in our

redemption and expressed in worship and in our obedience of His

law. In this sense the kingdom of God is a reality on earth. This

kingdom is not a new social order established apart from earthly

societies and governments. It rather works in and through these

earthly institutions. Christians, as citizens of the kingdom of God,

are called to live out these principles of that kingdom within their

citizenship on earth. Our citizenship in heaven, therefore, does

not change our earthly citizenship. Rather, our citizenship on

earth receives new meaning and direction as a result of our citi-

zenship in heaven.

When will these two citizenships become one? Matt. 25:31, 34;

Rev. 7:9-12.

With the coming of Jesus into this world, the kingdom of God

has been established. And all who receive Him and accept Him as

Lord and Saviour are citizens of that kingdom of God. At the

same time, however, the full reign of Christ has not yet been es-

tablished on this earth. Many people have never even heard of

Him. And many others continue to reject Christ as Lord of their

lives. At the second coming of Christ the kingdom will be initi-

ated. It will be fully established at the close of the 1000 years.

Further Study:

The Desire of Ages,

pp. 547-551.

The Christian and the State



Tuesday

September 7



Part 3



"He said unto them, Render therefore unto Caesar the things



GOD



which be Caesar's and unto God the things which be God's" (Luke

AND

CAESAR 20:25).

God removes kings and sets up kings (Dan. 2:21). All things

belong to Him, the earth and its fullness. All authority in heaven

and on earth has been given to Christ (Matt. 28:18). There is no

power without Him. Whether thrones or dominions or principal-

ities or authorities—all things were created through Him and for

Him (Col.

1:16).

This testimony of Scripture should prevent us

from a completely dualistic understanding of Jesus' words re-

corded in Mark 12:17, Luke 20:25, and Matthew 22:21. The

things which belong to Caesar and the things which belong to God

are not two entirely separate entities, domains, or spheres of in-

fluence. God is in ultimate control of everything. Our whole life

belongs to Him—the government is instituted by God, and the

authorities are ministers of God, attending to His interests (Rom.

13:1-7).

Although separating the things which belong to Caesar from the

things which belong to God, Jesus also emphasized the fact that in

His kingdom the earthly and the heavenly belong together, under

God. From this viewpoint—since the things belonging to Cae-

sar actually belong to God—the government is a steward! Citi-

zens of the kingdom of God pay taxes, tribute, revenues, and re-

spect to earthly rulers, as unto God. Authorities are the servants

of God.

What attitude should Christians take, though, when civil au-

thorities make requirements that conflict with God's requirements?

Acts 5:29.

Sin has permeated every aspect of life on earth, every institu-

tion, every structure. Government, though ordained by God, is

no exception. It also is run by imperfect human beings and, like

everything else, constantly influenced by powers of evil. Under

these conditions it is unavoidable that at times governments issue

rules and regulations or establish structures and organizations

which are contrary to the principles of the kingdom of God. In

such cases the followers of Christ should obey God rather than

men.

Can you think of some examples of legislation or of institutions

which are in flagrant conflict with the Word of God and the princi-

ples of His kingdom? Could Christians ever participate in acts of

opposition to the government?

Further Study:

Testimonies, vol.

1, pp. 201-204.

The Christian and the State



Wednesday

September 8

Part



"Submit yourselves to every ordinance of man for the Lord's

CHURCH

sake: whether it be to the king, as supreme; or unto governors, as

AND STATE unto them that are sent by him for the punishment of evildoers, and

for the praise of them that do well" (1 Peter 2:13, 14).

At this point the question must be raised: How do the counsels

given by Christ regarding the Christian's attitude toward civil or-

dinances and authority apply to the church as an institution in its

relationship to the state? It is important that we notice a distinc-

tion first. The New Testament Christian does not know about

church-state relationships that developed after the death of the

apostles. The counsels are addressed to the followers of Christ

in their individual relationship to government, legal ordinances,

and social institutions. The emphasis thereby is on good con-

duct, submission, and the right attitude—never upon rights or

privileges. But with the spread of the gospel and the christianiza-

tion of many countries in the world, the church itself underwent

some powerful changes. It began to acquire properties and to de-

velop institutions of its own. It developed structures and organi-

zation with its own government and entered into business, often

big business. As a result, new forms of relationship developed be-

tween the church and the state. These have given rise to great

conflicts and powerful confrontations because that relationship is

no longer one between individual believers and civil authorities,

but between two institutions of considerable influence.

What principles should guide the church as an institution in its

relationship to the state? Titus 3:1; Matt. 22:21.

In church-state relations we are confronted with areas of inter-

est that may belong to both the church and the state—the educa-

tion of children, for instance. As a social institution, the church

must submit to the secular ordinances and laws which govern

such institutions in the land. It may thank God if the state allows

the church some special privileges (tax exemption, for instance),

but the church should submit when the state exercises its legiti-

mate authority over these institutional aspects of the church.

Only when the state intrudes in what specifically belongs to the

church such as the formulation and teaching of doctrines, the or-

dination of its ministers, or the believers' relationship to God, the

church may rightly protest. It is to meet such issues that the

church has long maintained a Department of Public Affairs and

Religious Liberty. Representation is also maintained at the

United Nations and various national government centers.

Why is separation of church and state the best policy with regard

to potential conflicts between the two? What does separation of

church and state really mean?

The Christian and the State



Thursday

September 9

Part 5



exhort therefore, that, first of all, supplications, prayers, in-

PEACE tercessions, and giving of thanks, be made for all men; for kings,

and for all that are in authority; that we may lead a quiet and peace-

able life in all godliness and honesty. For this is good and acceptable

in the sight of God our Saviour" (1 Tim. 2:1-3).

Christians are peacemakers. (See Matt. 5:9.) One way to make

peace is through intercessory prayers for those who are in author-

ity. Another is to live peaceably with all men (Rom. 12:18) and to

work actively toward peace as a sign of the kingdom of God. (See

Luke 10:5, 6.) This peace is not just an absence of war, though

that is part of it. The peace Christians are urged to seek and to

pursue for all men (Ps. 34:14) is the peace given to us by our Lord

Jesus Christ, the Prince of Peace (John 14:27). This peace

should be established within the church itself and also pursued in

the world.

What attitude should prevail therefore among believers when

conflicts do arise? Col. 3:15; 1 Cor. 6:1-8; Phil. 2:1-5.

Though Christians do have a very positive attitude toward

government, they nevertheless are urged not to seek arbitration

outside of their communion of faith. A number of reasons are

given. First, believers ought to be an example to the world—

examples of peace, fellowship, and love. If society cannot see

these exemplified in the church, then where would they find such

a model? Second, government agencies are definitely of a lower

order than the church. The apostle speaks of the "unrighteous"

(1 Cor. 6:1, RSV), "unjust" (KJV), and of those who are "least

esteemed by the church" (6:4). Third, it puts the whole church

to shame if we cannot find persons wise enough in the church to

decide between members who have conflicts with each other (6:5,

6). It actually is a defeat for the gospel. Finally, Christians have

to learn to have the mind of Christ, in humility counting others

better than themselves, having other people's interest in mind,

suffering wrong and being defrauded rather than to be wrong

themselves (6:7-9). The church ought to set an example to the

government and to society as a whole, rather than turn to them for

justice.

In what ways can Christians best promote peace? Rom 12:16-20;

1 Peter 3:8-10.

We ought to realize that a separation of church and state does

not mean a separation of religion from life. Who would be able to

pursue peace better than the followers of Christ?

Further

Study: Prophets

and Kings,

pp. 191, 192.

The Christian and the State



Friday

September 10

Part 6



"He said unto them, the kings of the Gentiles exercise lordship

RESPECT AND

over them; and they that exercise authority upon them are called

CAUTION

benefactors. But ye shall not be

so:

but he that is greatest among

you, let him be as the younger; and he that is chief, as he that doth

serve" (Luke 22:25, 26).

Earthly governments are not an acceptable model for church

organization. In the first place, earthly governments are built on

power, whether by contract or by absorption. Second, the Chris-

tian concept of leadership is centered in Jesus Christ, whose king-

dom is not of this earth. His leadership was characterized by

voluntary submission, humility, and service (servanthood).

What was Jesus' reaction to the report that an evil king would kill

Him? Luke 13:31, 32.

The Bible portrays both respect and caution in its attitude

toward government. On the one hand, we are urged to subject

ourselves to its authority because it has been instituted by God

and to pray for the earthly rulers. On the other hand, the Bible

also speaks of those earthly rulers as "unrighteous" (1 Cor. 6:1,

RSV), as "least esteemed by the church" (1 Cor. 6:4, RSV), as

outright evil, and as persecutors of the righteous (Revelation 13

through 18). The book of Revelation portrays symbols of many

such evil rulers. Jesus Himself called King Herod, who was head

of the Jewish government at His time, "that fox" (Luke 13:31,

32). In fact, Jesus told the Pharisees to "go and tell that fox" that

He would continue with His work until He had finished it. That

sounds like a revolutionary attitude. However, Jesus was not a

revolutionary! He kept a balance between the demands of the

kingdom of God and the ordinances of this world. He rebuked

evildoers and criticized evil practices; yet He submitted Himself

voluntarily to them.

How can the church become more active in promoting peace and

prosperity in the nation and in the world?

"In conformity to the divine requirements there is a transform-

ing power that brings peace and good will among men. If the

teachings of God's word were made the controlling influence in

the life of every man and woman, if mind and heart were brought

under its restraining power, the evils that now exist in national

and in social life would find no

place."—Prophets and Kings,

192.

Further Study:

The Acts of the Apostles,

pp. 68, 69.

September 12.18

Adult Lesson

111

0TR 'Re

Morifid

"I the Lord have called thee in righteousness, and will hold thine hand,

and will keep thee, and give thee for a covenant of the people, for a light of

the Gentiles" (Isa. 42:6).

The aim of this quarter's lessons has been to deepen our under-

standing of the relationship between the Christian and the world and to

discover anew the biblical principles that should guide us in that rela-

tionship. It has become obvious by now that this relationship has many

different forms and facets which are also constantly changing. This

makes it necessary for every generation of believers, in every country

and culture, to discover for themselves how to apply the biblical princi-

ples to their particular situation.

It has become evident, further, that these biblical principles are based

on two premises. The first is that the whole world lies in the power of

sin and that everything in this world is affected by its evil influence.

Therefore, Christians should shun this world, that is, its corruption,

wickedness, and association with evil. The other basic premise is that

God loves this world. Out of love He created it and endowed it with

riches, beauty, energies, and wonderful things for people to enjoy. Out

of love God is actively at work in this world (John 5:17) to save it and to

restore it so that it can fulfill the purpose for which it was made.

Perhaps no other biblical image describes this twofold attitude toward

the world better than that of light. It views the world as darkness and

the church as light. This stresses on the one hand the radical differ-

ence between the church and the world, "for . . . what fellowship has

light with darkness? What accord has Christ with Belial? Or what has a

believer in common with an unbeliever?" (2 Cor. 6:14, 15, RSV). On the

other hand, the image of light also emphasizes its role of shining to scat-

ter darkness and the need of light in a dark place (Matt. 5:14-16). Light

and darkness are opposites, and in God's plan of salvation the light must

be brought where the darkness exists. Participation in the work of

Christ, who is the True Light (John 1:9; 1 John 2:8), is a life of wit-

nessing to that Light in a world that lies in darkness.

A Light to the World



Sunday

September 12

Part 1



"This then is the message which we have heard of him, and

de-

GOD IS LIGHT

dare unto you, that God is light, and in him is no darkness at all"

(1 John 1:5).

In the Bible the words "light" and "darkness" are often used

figuratively. When we read that "God is light, and in him is no

darkness at all," we understand this to mean that God is alto-

gether good, without a trace of evil. Yet this is only one meaning

of the word "light" as used in the Bible to apply to God. We need

to consider also the other meanings in order to understand more

fully the biblical message that God is light. This is the more im-

portant, since Scripture calls the followers of God "children of

light," who are sent by God into the world to let His light shine.

What are some of the other meanings of "light" in the Bible as it

applies to the work and the character of God? Ps. 27:1; 2 Cor.

4:6, 7; Isa. 60:1-3.

There are more than 20 different meanings found in Scrip-

ture. The ones that stand out most prominently are these: salva-

tion, truth, righteousness, goodness, glory, power, life, knowl-

edge, help, comfort, joy. Notice how real and tangible these are.

Light, in Scripture, is a real experience, a tangible reality, much

as is the physical light. One notices when it is there or when it is

absent.

What is the relationship between God and physical light? Gen.

1:2-5; Rev. 22:5.

Without God there is no light. Even what we know as "day and

night," which seem so natural to us, would not exist without

God's creative and sustaining power. And since life depends on

light, this world would not exist without the grace of God.

How does God's light continue to shine in this world? Matt. 5:16;

1 John 2:9-11; Phil. 2:14, 15.

"If

we wish to direct others in the path of righteousness, the

principles of righteousness must be enshrined in our own hearts.

Our profession of faith may proclaim the theory of religion, but it

is our practical piety that holds forth the word of truth. The con-

sistent life, the holy conversation, the unswerving integrity, the

active, benevolent spirit, the godly example,—these are the medi-

ums through which light is conveyed to the world."—The

Desire

of Ages,

p. 307.

Further Study:

The Desire of Ages,

pp. 306,307.

A Light to the World



Monday

September 13

Part 2



"Then spake Jesus again unto them, saying, I am the light of the

MST, THE

world: he that followeth me shall not walk in darkness, but shall

WE LIGHT

have the light of life" (John 8:12).

The Scriptures testify that Jesus is light (John 1:9). By Jesus'

claim that He is light He emphasizes not only His divinity and His

oneness with God but also the authenticity of His life and work,

the absolute truth of all His words.

Note the context of these passages in which Jesus declares that He

is the light of the world. John 8:12; 9:5.

"The world has had its great teachers, men of giant intellect

and wonderful research, men whose utterances have stimulated

thought, and opened to view vast fields of knowledge; and these

men have been honored as guides and benefactors of their race.

But there is One who stands higher than they. . . . We can trace

the line of the world's great teachers as far back as human records

extend; but the Light was before them. As the moon and the stars

[planets] of the solar system shine by the reflected light of the sun,

so, as far as their teaching is true, do the world's great thinkers

reflect the rays of the Sun of Righteousness. Every gem of

thought, every flash of intellect, is from the Light of the

world."—The

Desire of Ages,

pp. 464, 465.

What is the deepest meaning of the biblical testimony that Jesus is

the "light"? Isa. 49:6; Luke 2:32; John 12:46.

The term "light of the world" has a great many meanings in

Scripture: truth, life, knowledge, etc. However, the central

meaning of Jesus as the light is that He is the Messiah, the One

sent by God to reconcile human beings to Himself and to each

other, the One in whom the whole world, lost in sin, may find

salvation.

How did Jesus show by His life and words that He was indeed the

Messiah, the Light of the world? Luke 4:16-21; 19:10.

Of the miracles Jesus performed, one of the most striking was

His opening of the eyes of the blind. (See Mark 8:22-26; 10:46-52.)

We all are blind, groping about in darkness as a result of sin. If we

let Jesus open our eyes, darkness will cease. But if we reject His

healing, we shall remain in darkness forever.

Has Jesus opened my

eyes

and dispelled the darkness of my life?

In what ways?

Further Study:

The Desire of Ages,

pp. 463-465.

Light to the World



Tuesday

September 14

Part 3

THE LIGHT

OF THE WORLD

To what did Jesus liken the life and the work of His followers in

the world?

"Ye are the light of the world. A city that is set on a hill cannot be

hid. Neither do men light a candle, and put it under a bushel, but on

a candlestick; and it giveth light unto all that are in the house"

(Matt. 5:14, 15).

These words of Christ summarize the calling and mission of

the church in the world. What a miracle of grace! For who of us,

by nature, is a light? To be a light is, in the words of the apostle

John, to love our neighbor (1 John 2:7-11). Other passages of

Scripture identify the light as doing the truth (John 3:20, 21), hav-

ing the mind of Jesus Christ, and walking blameless before God

(Phil. 2:5-15).

What difference is there between Jesus as the light of the world,

and the light of the world as it applies to the followers of Christ?

John 1:6-8; 2 Cor. 4:5-7.

As our moon and the planets in our solar system have no light in

themselves but reflect only the light of the sun, so it is with the

followers of Christ. They are not the light by themselves, but

they are called to reflect the True Light, Jesus Christ. We have

no light in ourselves. But we can bear witness to the Light. And

even bearing witness to the Light is not our own work, but it is

God Himself "who has shone in our hearts to give the light of the

knowledge of the glory of God" (2 Cor. 4:6, RSV). Without Him

we "can do nothing" (John 15:5). It is God who works in us "both

to will and to work for his good pleasure" (Phil. 2:13, RSV).

What is the only way, therefore, by which the followers of Christ

can be the light of the world? John 12:36.

Christians do most of the wholesome and helpful things com-

mon to society as a whole. It is in the permeating influence of the

love of God, through grace, touching every aspect of life that the

Christian sheds Heaven's light on the world. This is the differ-

ence between the church and the world.

How can I let my light shine in the environment where God has

placed me?

Further Study:

Thoughts From the Mount of Blessing,

"The

Beatitudes" (Matt. 5:14), pp. 38-44.

A Light to the World



Wednesday

September 15

Part 4



What is the aim of bearing witness in the world as Christ's light

0 GLORIFY

bearers?

GOD

"Let your light so shine before men, that they may see your good

works, and glorify your Father which is in heaven" (Matt. 5:16).

(See also John 15:7, 8.)

Whether the symbol used is light shining or fruit bearing, the

object is to glorify God. All too little attention have we given to

God's purpose for our calling in this world. Usually we think of

the aim of mission as proclaiming the Word of God, helping peo-

ple to accept Christ, planting and building up churches, and serv-

ing humanity in its deepest needs. And all of these are indeed rea-

sons for the Christian to be in the world. Yet the main aim of our

whole life and work in the world is to glorify God. It is for the

glory of God that we were made (Isa. 43:7). Christ Himself came

into this world to glorify God (John 17:4). For the same purpose

He also sends us into the world (2 Thess. 1:11, 12), so that even

those who in the past have been ignorant of the promises of God

may now glorify Him.

In each of the following passages, how is God said to be glorified?

Connect the answers with Revelation 14:7. Isa 49:3-6; Matt. 15:31;

Acts 13:47, 48; 2 Cor. 9:13.

The Bible tells us that when the crowds saw the sick and crip-

pled people healed, they glorified the God of Israel (Matt. 15:31).

(See also Matt. 9:8; Mark 2:12; Luke 5:25, 26; 13:13; Acts 4:21.)

Other ways by which we are called to glorify God are the preach-

ing of the gospel and sharing God's promises with those who do

not know Him (Acts 13:48), ministry through our God-given gifts

(1 Peter 4:9-11), offering praises (Ps. 50:23), dying for the sake of

God and His work (John 21:19), healthful habits and cleanliness

of our body (1 Cor. 6:19, 20), Christian obedience, stewardship,

and liberality in giving (2 Cor. 9:13). It is noteworthy that the

Scriptures emphasize

works

as a way to glorify God. But all of

these works must, of course, be rooted in faith and love. Paul

wrote: "If I give away all I have, and if I deliver my body to be

burned, but have not love, I gain nothing" (1 Cor. 13:3, RSV). As

faith is dead without works (James 2:17), works by themselves

mean nothing either. But born out of faith and rooted in love,

these works glorify God and lead many others to worship Him.

How, then, can Revelation 14:6, 7 best be fulfilled in our world

today?

Further Study:

The Desire of Ages,

pp. 825-828.

A Light to the World



Thursday

September 16

Part 5



"In him was life; and the life was the light of men. And the light

LIGHT AND

shineth in darkness; and the darkness comprehended it not" (John

DARKNESS 1:4, 5).

In the same way as the Bible often uses the word "light" to

denote goodness, salvation, righteousness, truth, knowledge, or

life, so does darkness in Scripture stand for evil, lostness, igno-

rance, falsehood, error, or death. As light stands for the presence

of God, so darkness denotes the absence of God.

What is the meaning of the words "and the darkness compre-

hended it [the light] not" (John 1:5)?

Various explanations have been offered. Some maintain that

sinful man did not understand the life and the work of Christ be-

cause his mind is darkened (Rom. 1:21). Others insist that we first

have to live in the light in order to understand the .gospel (John

3:21). Still others emphasize that the text should be translated:

"And the darkness has not overcome the light." The Greek

word used in the text is more frequently translated this way in

Scripture. Indeed, even through the powers of evil seem trium-

phant in this world, the message of the gospel is that Jesus has

overcome the world, goodness has triumphed over evil, life over

death (2 Cor. 2:14; Col. 2:15). Christ is head over all things, far

above all rule, authority, power, and dominion (Eph. 1:20-23).

Another group of interpreters maintains that the text means that

people, though estranged from God, have indeed understood the

meaning of the gospel, but they have in pride rejected it. They

have clearly heard Jesus cry out: "He who believes in me, be-

lieves not in me but in him who sent me. And he who sees me sees

him who sent me. I have come as light into the world, that who-

ever believes in me may not remain in darkness. . . . He who re-

jects me and does not receive my sayings has a judge; the word

that I have spoken will be his judge on the last day" (John 12:

44-48, RSV). But they have chosen darkness over light.

Each of these interpretations stresses an important aspect of

the biblical message of salvation and of the work of mission.

Without the work of Christ, through His Spirit, no one can under-

stand the depth of God's grace and the meaning of His work for

us. Without His power we cannot accept it. But those who are

willing to give up their own ideas, will, and habits will see the light

clearly and find in it the way, the truth, and the life.

Is it possible to walk in light and in darkness at the same time?

(See

Matt. 6:23, 24; Luke 11:35.) What would be the hallmark of

such a believer or of such a church?

(See

Rev. 3:15-18.)

Further Study:

Testimonies,

vol. 4, pp. 83-87.

A Light to the World



Friday

September 17



Part 6



What is God's will for all humanity?

LIGHT OF



SALVATION



"This is good and acceptable in the sight of God our Saviour: who

will have all men to be saved, and to come unto the knowledge of the

truth" (1 Tim. 2:3, 4).

God wants all humanity to be saved. To that end He sent His

Son into the world to enlighten everyone, so that whoever seizes

that light and accepts Jesus as his Lord and Saviour shall be

saved.

How does God accomplish His work of salvation in the world to-

day? John 6:44; 1 Peter 2:9, 10; Col. 1:12, 14.

one can be saved by his own power or because of his own

will. Thanks be to our God, who Himself is constantly at work

to draw people unto Himself, to call them out of darkness into His

marvelous light, to uphold them in their struggles, and to build

them up in the faith.It is God who by His spirit is calling us to be

members of His own household as sons and daughters of God

(Rom. 8:14-17).

How can we, having once accepted the light, remain in it? Rom.

13:12-14; Eph. 5:8-17; 1 John 1:7-10.

Salvation is God's free gift to all people. Whether we remain in

the light as heirs and children of the light depends to a large extent

on our determination to walk in the light. What does that mean?

Three aspects stand out clearly. First, to cast off darkness.

That is, to give up all those habits, thoughts, and interests

which detract from our walk with God. (See Eph. 4:22, 25; 1 Peter

2:1). Second, to walk in the light. That is, to choose to do good

and to love one's neighbor, and thus glorify God. Third, to put

on the armor of light. This armor of light is designed to protect

the believers from the attacks of the evil one and to make it possi-

ble for the followers of Christ to use the weapons of their spiritual

warfare to overcome the darkness and to penetrate it. The parts

of this armor are truth, righteousness, peace, faith, salvation, and

the sure word of God (Eph. 6:11-18).

In what ways can Christians really become the light of the world?

"Every soul is to be a bright and shining light, showing forth

the praises of Him who has called us out of darkness into His mar-

velous light.'We are laborers together with God.'

"—Christian

Service,

p. 21.

Further Study:

Christian Service,

pp. 18-22.

September 19.25

Adult Lesson

Maw KemuKen mnd

sm Kea/ EmPRErD

"By faith he sojourned in the land of promise, as in a strange country,

dwelling in tabernacles with Isaac and Jacob, the heirs with him of the

same promise: for he looked for a city which hath foundations, whose

builder and maker is God" (Heb. 11:9, 10).

Great men and women of faith have always regarded this world and

everything in it as transitory. Our real home is that world where God

dwells in the midst of His people, where there is no more mourning,

fear, pain, sin, or death (Rev. 21:1-4). Notice that our real home is not

heaven, but a new earth!

Although God's people have expected the arrival of this new earth

since God's promise of salvation to our first ancestors, nevertheless

there have been four periods in the history of humanity when this ex-

pectation was of universal dimension. The first period was the time of

the prophets Jeremiah, Ezekiel, and Daniel, who announced the resto-

ration of the people of Judah to their homeland which would become the

center to which the nations would flock and find salvation.

The second period of universal messianic expectation was the time

of the birth of Christ. Inside as well as outside the JeWish nation there

were prophets foretelling the arrival of the Messiah. Says Ellen White:

"Outside of the Jewish nation there were men who foretold the appear-

ance of a divine instructor. These men were seeking for truth, and to

them the Spirit of Inspiration was imparted."—The

Desire of Ages,

33.

The third period was the time of the 1820s through the early 1840s

when again all over the world people arose foretelling the restoration of

all things.

Finally, in our day we see everywhere the rise of numerous reli-

gious movements which find their creative center in the expectation of a

new heaven and a new earth. Let us now, more than ever before, be-

come aware of these signs pointing to the fullness of our time and pre-

pare ourselves, and the millions of others living in the expectation of a

new heaven and a new earth, for this most glorious event of all times—

the restoration of the kingdom of God.

1810 Years

A New Heaven and a New Earth



Sunday

September 19

Part 1

FULLNESS

OF TIME

"And the world passeth away, and the lust thereof: but he that

doeth the will of God abideth forever" (1 John 2:17).

"The world passeth away." In this world everything is tran-

sitory; nothing is permanent. So why be so foolish as to put one's

trust in the things of the world, its forms and fashions, its wisdom

and beauty? All these things are passing away

Cor. 7:31). All

life is like grass, and all its glory like the flower of grass. The

grass withers and the flower falls. Only the word of the Lord

abides forever (1 Peter 1:24, 25). (See also Matt. 6:25-33.) But it is

not just the civilization on this world that is passing; the world

itself will be radically altered.

What does Scripture tell us about the time of the end of this

world? Dan. 2:31-45; 12:1-7.

"Surely the Lord God does nothing, without revealing his se-

cret to his servants the prophets" (Amos 3:7, RSV). God has in-

deed revealed that this world of ours will come to an end. The

Bible speaks repeatedly about a "fullness of time," a period in

history when certain prophecies regarding special events in the

program of God's salvation were being fulfilled. The apostle

Paul says that when a certain time had been fulfilled, God sent

forth His Son (Gal. 4:4). Jesus Himself said: "The time is

fulfilled, and the kingdom of God is at hand" (Mark 1:15). Many

interpreters of Scripture have in particular pointed to the proph-

ecy of Daniel 9:24-27 concerning the "seventy weeks of years"

(RSV) in which 69 weeks or 483 years were set aside for God's

people until the coming of the Messiah. He would then finish the

transgression, put an end to sin, make atonement for iniquity, and

bring in everlasting righteousness (see the diagram). In a similar

way, the Bible has also given us some clear time indicators con-

cerning the end of the world when Christ will come a second time:

2300 Years

490 Years

../

.....

77:Weeks



A.D. 34

A.D. 31

Further Study:

The Great Controversy,

pp. 343-354.

457 B.C.

14*

"......

69 Weeks

483 Years

D. 1844

A New Heaven and a New Earth



Monday

September 20

Part 2

THE SIGHS

OF THE TIMES

What signs confirm that we are indeed living in the last days of

this world's history?

"Nation shall rise against nation, and kingdom against kingdom:

and there shall be famines, and pestilences, and earthquakes, in

divers places."

"And many false prophets shall rise, and shall deceive many.

And because iniquity shall abound, the love of many shall wax

cold" (Matt. 24:7, 11, 12).

The events characterizing our world today may not by them-

selves convince many people that we are living at the very end of

time. But to those who accept Christ and who know His Word,

these events constitute the clearest signs of the end of our world:

the terrible famines; the disastrous earthquakes; the floods,

droughts, and atmospheric disturbances; the rise of occultism and

of hundreds of false messiahs. Not only are these signs clearer

and more frequent than at the time when we first believed (Rom.

13:11), now they are also truly universal.

Besides the signs specifically mentioned by Christ in Matthew

24:3-31 and in Luke 21:7-28, what are some other signs mentioned

in Scripture? 2 Tim. 3:1-5; James 5:1-5; 2 Peter 3:1-6.

The facts themselves are not in dispute. Scholars from every

discipline recognize that our age is an age of crisis—crises in soci-

ety and in the economy, in law and in governent, in relations be-

tween people and nations. As one scientist expressed it so power-

fully: "We are racing toward catastrophe on several separate but

related routes."—Geoffrey Abert,

After the Crash: How to Sur-

vive and Prosper During the Depression of the 1980s

(New York:

New American Library, Signet Books, 1979), p. 29. But what do

these events really mean, besides creating fear and distress such

as people have never experienced before? In the light of the sure

word of prophecy we know that when we see all these things,

"the end of all things is at hand" (1 Peter 4:7).

In light of the clarity and the universality of these signs of the time

of the end, what should be our attitude? What kind of persons

should we be? How should we conduct our lives? Rom. 13:11-14;

1 Thess. 5:1-11; 2 Peter 3:11, 14.

What preparation have you made to prepare yourself, your fam-

ily, and friends, as well as the people with whom you associate daily,

to be ready to stand before the Son of man?

Further Study:

Christ's Object Lessons,

"To Meet the

Bridegroom," pp. 405-414.

A New Heaven and a New Earth



Tuesday

September 21

Part



"This gospel of the kingdom shall be preached in all the world for

GOSPEL

a witness unto all nations; and then shall the end come" (Matt.

IS BEING 24:14).

OCLAIMED

The proclamation of the gospel of the kingdom throughout

the whole world is a divine commission, a test of the true church,

and the breath by which the church lives and moves and has its

existence (Matt. 28:19, 20). But it is also God's way of leading the

history of this world to its end and of ushering in His kingdom. As

such, the proclamation of the gospel of the kingdom is a sign both

of the certainty of the promise of God and of its fulfillment in our

time.

What does Scripture mean by the "gospel of the kingdom"?

Mark 1:14, 15; 2 Cor. 5:18-20.

The kingdom of God was the central theme of Jesus' own

preaching. It also ought to be the starting point of our proclama-

tion and of our mission, for we are His ambassadors. We have no

other gospel but the gospel of the kingdom. And we have no other

mission but to proclaim the arrival of that kingdom. But what

does it all mean? From Jesus' own words and the writings of the

apostles, the following elements stand out clearly: (1) It is the

proclamation of the truth as it is in Jesus Christ, who Himself is

the truth (John 14:6). (2) This proclamation urges people to put

their faith in Him and be saved. (3) It is also a call to repentance

and to a changed life in the power of the Holy Spirit. (4) The

gospel of the kingdom is a message of peace and of reconciliation;

it is at the same time also a work of judgment. In fact, it is through

the proclamation of the gospel that people are saved or con-

demned (John 3:16-18). (5) The proclamation of the gospel of

the kingdom is also a work of healing and liberation. Poor people

receive new dignity; the unemployed are enabled to help them-

selves; the hungry are fed; the sick are healed; the lonely are vis-

ited; the afflicted are helped in their distress (Luke 4:18-21). (6)

Proclamation means word and deed; it is accomplished through

presentation and manifestation.

What means has Heaven provided so that this gospel of the king-

dom can be preached in all the world in this generation? Matt.

28:18-20; Acts 4:7-13; John 16:7-11.

All power in heaven and on earth is given to Christ. Through

the Holy Spirit, bringing us that power, He sends us into the

world.

Further Study:

The Desire of Ages,

p. 818-824.

A New Heaven and a New Earth



Wednesday

September 22

Part 4

THE COMMG

OF CHRIST

What will be the greatest event at the end of time?

"The Lord himself shall descend from heaven with a shout, with

the voice of the archangel, and with the trump of God: and the dead

in Christ shall rise first: then we which are alive and remain shall be

caught up together with them in the clouds, to meet the Lord in the

air: and so shall we ever be with the Lord" (1 Thess. 4:16, 17).

The last day of the world's history is the day of our Lord Je-

sus Christ (1 Cor. 1:8), the day when the whole world will see

"the Son of man coming in a cloud with power and great glory"

(Luke 21:27). This will be the most glorious event of all times.

Every eye will see Him, even the people who pierced Him (Rev.

1:7). There will be nothing secret about it. People will see

Him—and His myriads of angels—and hear the shouts of com-

mand and the summons of the trumpet. (See Matt. 24:31; 1 Cor.

15:51, 52.) However, that "great day" (Rev. 6:17) will not have

the same meaning to everyone. To many it will be a "day of

redemption" (Eph. 4:30), the day they have been hoping for,

longing for, living for, praying for. To many others, however, it

will be a day of dread, fear, and terror, as is obvious from their

shouts to the mountains to fall on them and to the hills to cover

them (Rev. 6:16, 17). Let us therefore choose now to which group

we want to belong.

What events will take place at the second coming of Christ?

1 Thess. 4:13-18; 1 Cor. 15:22-25; 2 Thess. 1:5-12.

Five events are clearly mentioned in Scripture: (1) Those

who have loved His appearance and have expected Him "shall be

changed in a moment, in the twinkling of an eye, at the last

trump" (I Cor. 15:51, 52). (2) Those who died in Christ will be

"raised imperishable" (1 Cor. 15:52, RSV) in the first resurrec-

tion. (3) Those who have loved the Lord and have remained

faithful to His Word and who are alive at His coming will, with the

resurrected saints, be taken up into the air to meet the Lord, to be

with Him (1 Thess. 4:17) and to reign with Him as priests a

thousand years (Rev. 20:6). (4) The living unbelievers, how-

ever, will be slain by Christ when He "shall be revealed from

heaven with His mighty angels" (2 Thess. 1:7). (5) Those un-

believers who will have died before the second coming of Christ

will not be raised, but remain in their graves until the thousand

years will have ended (Rev. 20:4, 5).

What difference does it make in my life to know that Jesus is com-

ing soon?

Further Study:

The Great Controversy,

p. 641-645.

A New Heaven and a New Earth



Thursday

September 23

Part 5



What will be the situation on earth during the second coming of

HOUSARD

Christ?

YEARS

"The heaven departed as a scroll when it is rolled together; and

every mountain and island were moved out of their places. And the

kings of the earth, and the great men, and the rich men, and the

chief captains, and the mighty men, and every bondman, and every

free man, hid themselves in the dens and in the rocks of the moun-

tains" (Rev. 6:14, 15).

"Desolate! Desolation and ruin!" (Nahum 2:10, RSV). This

picture of plundered Nineveh is perhaps the best description of

the situation on earth during the second coming of Christ. Peter

states that "the elements will be dissolved with fire, and the earth

and the works that are upon it will be burned up" (2 Peter 3:10,

RSV). The Old Testament prophets, in describing events of

their day, foretell the conditions at the great day of the Lord. "In

the fire of his jealous wrath, all the earth shall be consumed; for a

full, yea, sudden end he will make of all inhabitants of the earth"

(Zeph. 1:18, RSV). (See also Isa. 24:6, 19, RSV). Yet this utter

destruction of all life on earth is not the final word. The prophet

Isaiah knows that "after many days" the earth will be restored.

(This will be after the passage of the thousand-year period of

Revelation 20:3-7.)

What events will take place during this period of desolation on

earth? Rev. 20:4-6; 1 Cor. 6:2, 3.

While the earth is "waste and void," "its cities . . . laid in

ruins" (Jer. 4:23-26), its inhabitants destroyed, and the devil

bound and thrown into a pit (Rev. 20:1-3), the saints are being

given thrones on which to rule with Christ as priests for a thou-

sand years (Rev.20:4-6). The Bible describes this reigning of the

saints in particular as a work of judgment (Rev. 20:4). As the

apostle Paul says: "Do you not know that we are to judge an-

gels?" (1 Cor. 6:3, RSV). That judgment really belongs to

Christ (John 5:22), but He has chosen to commit that judgment

together with His saints. Those who have been persecuted, tor-

tured, and killed for their faith in God and their testimony of Jesus

will now sit in judgment over their persecutors, torturers, and

murderers. The ones who suffered from the evil work of fallen

angels, principalities, and powers will now judge them. The

saints are receiving the kingdom, and with that reign they also

judge. (See Dan. 7:10, 18, 22, 26, 27.)

What happens at the end of the thousand years? Rev. 20:7-14.

Further Study:

The Great Controversy,

pp. 653-661.

-A New Heaven and a New Earth



Friday

September 24

Part 6

A NEW HEAVEN

AND A NEW

EARTH

"I saw a new heaven and a new earth: for the first heaven and the

first earth were passed away; and there was no more sea. And I

John saw the holy city, new Jerusalem, coming down from God out

of heaven, prepared as a bride adorned for her husband" (Rev.

21:1, 2).

Out of the terrible desolation and ruin of the old earth there

arises "a new heaven and a new earth." What a difference be-

tween these two worlds! The first lies in the power of the evil

one (1 John 5:19, RSV). "None is righteous, no not one; no one

understands, no one seeks for God." "The way of peace they

do not know" (Rom.3:10, 11, 17, RSV). But the new heaven and

the new earth we are looking for, according to God's promise, is

full of righteousness, peace, and happiness. (See 2 Peter 3:13.)

God Himself will remove all the results of sin and will dwell with

us.

What does the Bible tell us concerning life on this new earth? Isa.

65:17-25; 66:22, 23; Rev. 21:3, 4; 22:1-5.

Holy men and women of God, at various times, have tried to

paint a picture of life on the new earth. But can any mortal really

understand what God in His wisdom and mercy has prepared for

those who love Him? We do read of joy, feasting, and eternal hap-

piness; of work and of worship; of music and of living together in

genuine fellowship. But all we can say with certainty is that

"what no eye has seen, nor ear heard, nor the heart of man con-

ceived," has God "prepared for those who love him" (1 Cor. 2:9,

RSV). The apostle Paul once told of "a man in Christ" who was

caught up into Paradise. But the things he heard and saw and ex-

perienced there could not be told. He was unable to describe

them (2 Cor. 12:1-4).

What will be the hallmark of the relationship between God and

man on the new earth? Rev. 21:2, 3, 9; 22:4, 17.

"They shall be his people," a relationship also described as a

marriage. We, as a unit in the New Jerusalem, are the bride.

Christ is the Bridegroom, who has presented "the church to him-

self in splendor, without spot or wrinkle or any such thing, that

she might be holy and without blemish" (Eph. 5:27, RSV). As His

bride, we shall also bear His name, a name of love, "for God is

love" (1 John 4:8).

What guarantee do we

have

that sin and rebellion will not rise

again in this new earth?

(See

Nahum 1:9; Heb. 10:10-12.)

Further Study:

The Great Controversy,

pp. 674-678.

Lesson for 4th quarter '82

Sabbath School members who have not received a copy of the

Adult Lessons for the fourth quarter of 1982 will be helped by the

following outline in studying the first two lessons. The title of

this series is "God's Great Gift."

First Lesson

GOD SEEKING MAN

Memory Text, Gen. 1:1

God—The Creator (Gen. 1:1)

Man—the Crown of Creation (Gen. 1:26, 27)

Creator of God-Man Relationship (Gen. 1:28, 29; 2:15)

Testing of the Relationship (Gen. 2:17)

Breakdown of the Relationship (Gen. 3:6, 7)

The Way Back (Gen, 3:9)

Second Lesson

GOD—CONSTANTLY OFFERING HIS COVENANT

Memory Text, Ex. 6:7

Covenant Language (Gen. 17:2, Heb. 9:15)

Covenant With Noah (Gen. 6:18)

The Covenant With Abram (Gen. 12:1-3)

The Covenant With Moses (Ex. 6:7)

The Covenant With David (Ps. 89:3, 4)

The New Covenant (Jer. 31:31, 33)

Lessons in braille

The regular Adult Sabbath School Lessons are available free each

month in Braille and 16

rpm records to blind and physically handi-

capped persons who cannot read normal inkprint. This includes individ-

uals who because of arthritis, multiple sclerosis, paralysis, accident, old

age, and so forth, cannot hold or focus on normal ink print publications.

Contact the Christian Record Braille Foundation, Box 6097, Lincoln

Nebraska, 68506.

Lessons for the deaf

The Sabbath school quarterly for the deaf is published each quarter

by Christian Record Braille Foundation under the direction of the

Coordinator of Services for the Deaf, 444 South 52nd Street, Lincoln, NE

68506, USA. One year subscription in U.S.A. $10.00. Single copy $2.50,

third-class postage. One year subscription to countries outside U.S.A.

$11.20. single copy $2.80. When a change of address is desired, please

send both the old and new addresses.

[2MEM KEMED MERBEA

OMAN GAGORE

LE'

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